ANCIENT / VEDA SCRIPTURAL ERA

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AGASTYA MUNI
( Tamil: அகத்தியர் )

Era: Vedic/Siddha tradition (Pre-Ramayana, ~3000–2000 BCE)
Contribution: Founder of Silambam and Varma Kalai; Siddha martial sage.
Source: Puranas, Sangam texts
Skillset: Sage and warrior, founder of martial arts in the south
Silambam connection: Agastya is considered the originator of Silambam and Varma Kalai in Tamil tradition. He taught martial arts, medicine, and discipline—key components of Silambam.

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SRI HANUMAN
( Tamil: ஸ்ரீ அனுமன் )

Era: Ramayana (~2500–2000 BCE, depending on source) Known for: Staff, strength, agility—parallels Silambam training. Source: Ramayana Skillset: Staff, unarmed combat, wrestling, and agility Silambam connection: His use of a gada/staff, acrobatics, and strength align with Silambam's weapon and physical discipline training.

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LAKSHMANA
( Tamil: இலட்சுமணன் )

Era: Ramayana Known for: Staff and sword techniques. Source: Ramayana Skillset: Sword and staff Silambam connection: Known for his swift movements and staff combat, much like Silambam footwork and strikes.

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RAMA
( Tamil: இராமர் )

Era: Ramayana Known for: Master of Dhanurveda and weapons-based warfare. Source: Ramayana Skillset: Bow, sword, staff Silambam connection: Disciple of Vasishta and Vishwamitra, both of whom taught advanced Ayudha Vidya, including staff-based training systems.

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PARASHURAMA (AVATAR OF VISHNU)
( Tamil: பரசுராமர் )

Era: Late Vedic (~2000–1500 BCE) Known as: Martial guru of Kshatriyas; Dhanurveda expert. Source: Puranas, Mahabharata Skillset: Axe, staff, and martial arts guru of many heroes Silambam connection: Regarded as the founder of martial arts systems in India, especially those connected to weaponry and footwork, paralleling Silambam principles.

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BHIMA (MAHABHARATA)
( Tamil: பீமா / பீமன் )

Era: Mahabharata (~1500–1000 BCE) Known for: Gada (mace) combat resembling Gada Silambam. Source: Mahabharata Skillset: Master of mace (gada), stick (gada-yuddha), hand-to-hand combat Silambam connection: His use of long-staff and brute-force techniques resembles Silambam's staff (silambattam) and Gada Silambam style.

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ARJUNA (MAHABHARATA)
( Tamil: அருச்சுனன் )

Era: Mahabharata Known for: Mastery of weapons and combat strategy. Source: Mahabharata Skillset: Expert in archery, spear, and stick-based combat Silambam connection: Arjuna is described practicing dhanurveda, which includes weaponry and sparring techniques found in Silambam lineages.

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KARNA (MAHABHARATA)
( Tamil: கர்ணன் )

Era: Mahabharata Known for: Disciple of Parashurama, highly skilled warrior. Source: Mahabharata Skillset: Bow, sword, and staff mastery Silambam connection: As a disciple of Parashurama, he was trained in all Ayudha Kala (weapons training), including staff combat akin to Silambam.

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SANGAM & TAMIL HISTORICAL ERA

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CHENKUTTUVAN, Region / Period: Chera Kingdom (Sangam Era)
( Tamil: சேரன் செங்குட்டுவன் )

Era: Sangam age (~1st–2nd century CE),
Role: Chera King; known for Silambam warrior culture promotion.

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VEERA KERALAN, (Sangam Era)
( Tamil: வீர கேரளன் )

Era: Sangam age (~1st–3rd century CE) Role: Heroic Tamil king; skilled in stick and spear combat. Source: Tamil literature Skillset: Staff fighting, sword, and battlefield strategies Silambam connection: Known for leading warriors who trained in stick and spear combat, consistent with Silambam traditions.

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MALAYAMAN TIRUMUDI KARI, (Sangam Era)
( Tamil: மலையமான் திருமுடிக் காரி )

Era: Sangam age Known for: Chieftain praised in Sangam poetry, martial arts patron. Source: Purananuru (Sangam poetry) Skillset: Sword and Silambam-like battlefield maneuvers Silambam connection: Sangam warriors often trained in Silambam-style long-stick duels, and he was among the celebrated chieftains.

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ARIYANATHAR MUDALIAR, Region / Period: Madurai (1529–1564, Vijayanagar)
( Tamil: அரியநாத முதலியார் )

Era: 16th century CE (~1500s)
Role: MINISTER-GENERAL UNDER VISWANATHA NAYAK, ARCHITECT OF PALAYAKKARAR SYSTEM
Known for: General of Madurai Nayaks; Silambam promoter, built martial training centers.

Early Life and Rise

Ariyanatha Mudaliar was born into a Tamil Vellalar family in the village of Meippedu in the Kanchipuram region. From a young age, he mastered Tamil, mathematics, and martial arts such as silambam, wrestling, and swordsmanship. He was educated in the court of Krishnadevaraya of Vijayanagara at around age 16, where he displayed exceptional aptitude and dedication. His competence quickly earned him a position as chief accountant, and later the prestigious title of Delavoy (general) under the Vijayanagara suzerainty.

Political Influence and Administration

Following the fall of the Vijayanagara empire, Viswanatha Nayak became governor of Madurai in 1529. Recognizing Ariyanatha's talents, he appointed him as his chief minister and military commander. In this role, Ariyanatha initiated significant administrative reforms. He established the poligar (Palayakkarar) system, dividing the kingdom into approximately 72 palayams, each headed by a polygar responsible for local governance, tax collection, judicial matters, and maintaining military readiness.

Military Expansion and Fortifications

As general, Ariyanatha led a broad campaign of military consolidation across the Pandya region. He oversaw the construction and reinforcement of forts at strategic locations—Satyamangalam, Salem, Namakkal, Sankari, Mohanur, and Dindigul—creating a defensive network to protect the kingdom’s borders. His foresight established a secure perimeter around Madurai, shielding it from invasions and aiding stability.

Architectural and Cultural Legacy

Known equally for his cultural patronage, Ariyanatha commissioned several monumental architectural projects. Most notably, he oversaw the construction of the Aayiram Kaal Mandapam (“Thousand-Pillared Hall”) at the Meenakshi Amman Temple in 1569. Additionally, he built another thousand-pillared hall in the Nellaiappar Temple at Tirunelveli, and erected 99 rest houses along major pilgrim routes from Kashi to Kanyakumari—underscoring his role in promoting religious and civic welfare.

Lineage and Succession

Ariyanatha’s family continued his legacy. His son, Kalathinatha Mudaliar, completed the seven-tiered gopuram (tower) of the Meenakshi Temple, while his grandsons—Nayina Mudaliar and Viraraghava Mudaliar—contributed further enhancements to its precincts. Under subsequent Nayak rulers like Krishnappa Nayak, Ariyanatha's administrative and architectural foundations enabled the Madurai kingdom to expand into former Pandya territories, cementing his lasting influence.

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LATE MEDIEVAL TO COLONIAL RESISTANCE ERA

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ENATHINAYANAR (One of 63 Siva Saints)
( Tamil: ஏனாதிநாத நாயனார் )

Era: Sangam Period (~2nd Century CE - date uncertain; oral traditions)
Role: SANGAM-ERA DEVOTEE AND WARRIOR FROM TAMIL LITERATURE; ASSOCIATED WITH SILAMBAM TRADITIONS
Served as a general in the Chola army and trained princes in swordsmanship, renowned for battlefield leadership. Silambam master, famed swordsmen and martial teacher (warrior-saint) before renouncing violence and devoting themselves to Shiva

Notable Features: Defeated rival Athisooran in single combat, demonstrating superior martial skill and honour even by surrendering when his opponent wore sacred ash

Notes 1 by : Periya Puranam, The stories of 63 Siva Saints, Sekkilaar (extracted from Tamil Verses)

Enathi Nayanar—one of the revered 63 Nayanmars—was a devout follower of Lord Siva, hailing from the village of Aiyanoor in the Chola kingdom. Renowned for his exceptional skill in swordsmanship, he was appointed as an instructor to train soldiers and the royal family in martial arts. Each day, before commencing his duties, he would visit the Siva temple, offer flowers, chant the sacred Panchakshara mantra, and then return to train his disciples. In one significant battle, he displayed unmatched valor, singlehandedly defeating numerous enemy warriors and saving the king.

However, his fame sparked jealousy in a fellow swordsman named Athisooran. Driven by envy, Athisooran challenged Enathi Nayanar to a duel. True to his routine, Enathi first worshipped at the temple before proceeding to the fight. Athisooran, hiding his identity behind a mask, engaged him in a fierce battle. Enathi eventually gained the upper hand. As he held his sword at Athisooran’s throat and removed the mask, he noticed holy ash smeared on Athisooran’s forehead.

Stunned, Enathi Nayanar hesitated. His reverence for fellow devotees was so deep that he could not bring himself to harm someone bearing the sacred symbol of Lord Siva. He discarded his sword—but then reconsidered, realizing that dying unarmed would burden Athisooran with the sin of slaying a defenseless man. Holding his weapon passively, he allowed Athisooran to strike him down.

Lord Siva, moved by this supreme act of devotion and sacrifice, appeared at the moment of Enathi’s death and welcomed him into His divine presence.

Notes 2 by: Swami Sivananda

Enathi Nayanar, a Shanar by caste and a toddy-tapper by trade, was born in Eyinanur in the Chola kingdom, near the fertile banks of the river Arisol, southeast of Kumbakonam. His heart, however, was set not on worldly gains, but on unwavering devotion to Lord Siva. Unlike others, Enathi revered even the outer signs of devotion—especially the vibhuti (sacred ash) worn on the forehead. To him, the sight of the three holy lines inspired immediate reverence.

It is important to understand the deeper meaning of these sacred markings. The holy ash signifies the destruction of:

• the three impurities: Anava (egoism), Karma (action and its fruits), and Maya (illusion);
• the three desires (Eshanas): desire for wealth, progeny, and spouse;
• the three subtle tendencies (Vasanas): attachment to the world (Lokavasana), to the body (Dehavasana), and to scriptural dogma (Shastravasana);
• as well as transcending the three bodies (physical, astral, and causal) and the three states of consciousness (waking, dreaming, and deep sleep).

Wearing sacred ash is a spiritual practice that purifies the soul and is believed to grant liberation (Moksha). Enathi Nayanar’s devotion was such that he saw Lord Siva in every person who bore the holy ash, and he would willingly give his life in service to them.

As a fencing master to royalty, Enathi earned a good income, but spent it all in service of Siva’s devotees. His popularity, however, stirred envy in a fellow swordsman named Atisuran, who was neither skilled nor virtuous. In an attempt to defeat Enathi and take over his role, Atisuran gathered his armed relatives and challenged him.

Enathi accepted. The battle between the two factions took place in a nearby grove. Enathi’s side, strengthened by his friends and family, prevailed. Atisuran fled in defeat. Determined to kill Enathi by deceit, Atisuran then sent a message proposing a private, one-on-one duel to avoid further casualties. Enathi, noble and trusting, agreed.

The next morning, the two met secretly. Atisuran appeared with his forehead hidden by a shield, beneath which he had smeared sacred ash. As the duel began, he revealed the ash. Enathi immediately ceased his attack, thinking, “This man is now a devotee of Lord Siva. I cannot harm him.” Yet, he kept his sword ready, to avoid making Atisuran guilty of killing an unarmed opponent. Standing motionless, he was struck down.

Lord Siva, witnessing this unparalleled act of humility and devotion, appeared before Enathi and granted him divine union in His celestial abode.

Notes 3 by: Other Source

The Life of Enathinatha Nayanar

In the lush lands of the Chola kingdom stood the town of Eyinanur. Its fields were so fertile that tall sugarcane stalks bowed in greeting to the sky-reaching paddy plants. In this vibrant land lived Enathinatha Nayanar, a noble soul born into the Izhava warrior clan. A valiant commander, his sword reflected his martial prowess, while his heart radiated love for the ash-smeared Lord Siva.

His earnings, though substantial, were devoted to serving Lord Siva’s devotees. Naturally, his popularity grew, which provoked the jealousy of another local fighter named Adhichuran. Though loud in boast, Adhichuran lacked both skill and virtue. Few came to his school, while Enathi’s disciples flourished. Furious, Adhichuran challenged Enathi to a public duel to decide who could continue teaching.

Enathi agreed. When they met, both sides—family and students—clashed fiercely. The battlefield roared with cries, blood flowed like monsoon rain, and the sparks from clashing swords mimicked lightning. Amidst the chaos, Enathi led his side to victory. Seeing his allies falter, Adhichuran jumped in, only to be defeated and driven away.

Humiliated, Adhichuran plotted revenge. The next day, he sent word to Enathi: “Let us fight alone, so no innocents are harmed.” Ever noble, Enathi accepted. At the agreed spot, Adhichuran came with sacred ash on his forehead—but concealed it with a shield.

As they prepared to fight, Enathi charged. Just then, Adhichuran removed the shield, revealing the ash. Enathi halted in shock. He had never seen Adhichuran wear it before. To him, this symbol transformed even a foe into a fellow Siva bhakta. Enathi prepared to lay down his life. However, he held on to his sword so that Adhichuran would not incur sin by killing an unarmed man. Enathi stood still, offering no resistance. The wicked Adhichuran struck him down.

Lord Siva, the compassionate destroyer of ignorance, was moved by Enathi’s boundless devotion and grace. As Enathi fell, the Lord appeared and took him to His divine abode. Enathinatha Nayanar’s selfless heart and reverence for the sacred ash shine eternally as a beacon of faith.

Names of the 63 Nayanmars
(names arranged in alphabetical order)

Many saints served regional kings or soldiers before their devotion, implying familiarity with weapons and combat arts like Silambam.

Adhipatha Nayanar
Aiyadigal Kadavarkon Nayanar
Amarnidhi Nayanar
Anaya Nayanar
Appudhi Adigal Nayanar
Arivattaya Nayanar
Chakkiya Nayanar
Chandesha Nayanar
Chatti Nayanar
Cheruthunai Nayanar
Chiruthondar Nayanar
Dandiyadigal Nayanar
Enathi Nayanar
Eripatha Nayanar - He stood his ground even against royal authority, earning the respect of King Pugal Chola, and threatened self-sacrifice—wielding his sword in devotion—until Shiva intervened.
Eyarkon Kalikkama Nayanar
Gananatha Nayanar
Idankazhi Nayanar
Ilayankudi Maranar Nayanar
Isainyanar
Iyarpagai Nayanar
Kalikkamba Nayanar
Kaliya Nayanar
Kanampulla Nayanar
Kannappa Nayanar -Proficient Hunter-Archist: Skilled in bow, spear, and forest warfare; his upbringing in a tribal hunting community shaped his combat, survival skills, demonstrates marksmanship and physical prowess. (Legendary Courage: Plucked out his eyes to save a bleeding lingam, showcasing unparalleled physical fearlessness and self-sacrifice)
Karaikkal Ammaiyar
Kari Nayanar
Kazharcinga Nayanar
Kazharitrayar Nayanar
Kochchengat Cholan Nayanar
Kotpuli Nayanar
Kulachirai Nayanar
Kungiliya Kalaya Nayanar
Kurruva Nayanar
Manakkanchara Nayanar
Mangayarkkarasiyar
Meypporul Nayanar
Murga Nayanar
Murthi Nayanar
Munaiyaduvar Nayanar - skilled mercenary who fought on behalf of the weak and oppressed, defended the wronged with arms. (Righteous Warrior: His combat skills were not for personal gain, but for justice. He often contributed his battle earnings to feeding and serving pilgrims, demonstrating martial prowess blended with compassionate purpose.)
Murgga Nayanar
Naminandi Nayanar
Narasinga Munaiyaraiyar Nayanar
Nesa Nayanar
Nindraseer Nedumaran Nayanar
Perumizhalai Kurumba Nayanar
Pukazhch Chola Nayanar
Pukazthunai Nayanar
Pusalar Nayanar
Rudrapasupathi Nayanar
Sadayanya Nayanar
Sirappuli Nayanar
Somasimara Nayanar
Sundaramurthi Nayanar
Thirugnana Sambandhar Nayanar
Thirukkuripputh Thondar Nayanar
Thirumoolar Nayanar
Thirunalaipovar Nayanar
Thirunavukkarasar Nayanar
Thirunilakanda Yazhpanar Nayanar
Thirunilakandar Nayanar
Thirunilanakka Nayanar
Vayilar Nayanar
Viranminda Nayanar

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PARANJOTHI MUNIVAR (SIRUTHONDAR)
( Tamil: பரஞ்சோதி முனிவர் )

Era: 7TH CENTURY (EARLY PALLAVA PERIOD)
Role: SAINTLY WARRIOR GENERAL OF NARASIMHAVARMAN I, LATER TURNED SAINT AND AUTHOR OF THIRUVILAYADAL PURANAM
Known for: Warrior turned saint; A former army commander known for using martial weapons, likely including Silambam-style staffs.

Introduction

Paranjothi popularly known as Siruthondar, was a legendary army general under the Pallava king Narasimavarman I, who ruled South India from 630–668 CE. He famously led the Pallava army during the conquest of Vatapi (modern-day Badami) in 642 CE. In the later part of his life, Paranjothi renounced warfare and became a wandering Saivite monk. He is venerated as one of the 63 Nayanmars, the great Tamil Shaivite saints.

Early Life

Paranjothi was born in the village of Chengattankudi (now Thiruchenkkatukudi) in the Thiruvarur district of Tamil Nadu, during the 7th century CE. At that time, Tamil Nadu was under the rule of Mahendravarman I of the Pallava dynasty, with Kanchipuram as the capital. Having mastered the art of warfare, Paranjothi later moved to Kanchipuram to study literature and Saivite scriptures. The city was a renowned center of learning and spirituality in ancient India.

Conquest of Vatapi

King Mahendravarman I, impressed by Paranjothi’s courage and military acumen, appointed him as a commander in his army. Upon the king’s death in 630 CE, his son Narasimavarman I ascended the throne and elevated Paranjothi to the position of army general. A close confidant of the king, Paranjothi led the Pallava army against the Chalukya king Pulakeshin II in 642 CE to avenge an earlier Pallava defeat at Pullalur in 618 CE. Pulakeshin II was killed in the battle, and Vatapi was razed in a decisive victory.

Vatapi Ganapathi

During the war, Paranjothi prayed to a Ganesha idol enshrined on the walls of the Vatapi fort. After the victory, he brought the idol back to his hometown, Tiruchenkattankudi, where it is still venerated as Vatapi Ganapathi. This sacred statue is now housed in a temple in the Tiruvarur district of Tamil Nadu.

Siruthondar

Moved by the devastation of war, Paranjothi underwent a spiritual transformation and renounced violence. He dedicated his life to the worship of Lord Shiva and became known as Siruthondar. He is counted among the 63 Nayanmars, whose devotion and life stories are chronicled in the hagiographic work Periya Puranam by Sekkizhar.

Thiruvilayadal Puranam

The National Purana of Pandya Nadu

By Paranjothi Munivar

Hinduism possesses a rich literary tradition encompassing the Vedas, Upanishads, and various other scriptures. Among these are the Puranas and Itihasas, which contain stories, rituals, histories, cosmologies, and the glory of sacred places. There are 18 major Puranas and many minor ones. One unique Purana stands out among them: the Thiruvilayadal Puranam, which describes the 64 divine acts (Thiruvilayadals) of Lord Shiva, as performed in Madurai, where he is worshipped as Chokkanatha or Sundareswarar.

The earliest versions of these stories go back to the second Tamil Sangam era and are referenced by saints like Thirugnanasambandar and Appar (Thirunavukkarasar), suggesting origins before the 6th century CE. However, many of these stories were lost over time. The most renowned modern version of the Thiruvilayadal Puranam was composed by Paranjothi Munivar during the 16th–17th century CE.

Paranjothi Munivar, a native of Vedaranyam in Tanjavur district, was a distinguished Tamil scholar. He first translated the Vedaranya Puranam from Sanskrit to Tamil. After its completion, he undertook a pilgrimage to major Shaivite centers like Chidambaram, Thiruvanaikka, Thiruvannamalai, and Thiruvarur, eventually settling in Madurai. Revered by the people, he worshipped at the Meenakshi-Sundareswarar Temple. Legend says that Goddess Meenakshi appeared in his dream and commanded him to sing the divine exploits of her consort, Lord Shiva.

He began his composition with a verse dedicated to Lord Siddhi Vinayaka:

saththiyaay sivamaagi thanipara
muththiyaana mudhalai thuthi seya
siddhiyaagiya soRporuL nalguva
siddhiyaanai than seyya poRpadhamE

The epic, titled Thiruvilayadal Puranam, consists of 3,363 verses composed in multiple styles. It includes all essential parts of a classical epic: invocations, praises, merits of the land and city, and the history of the Purana. The work is divided into three Kandams: Madurai Kandam, Koodal Kandam, and Thiruvaalavaay Kandam (all names for Madurai). Each Kandam contains Patalams, or chapters, describing each of the 64 divine acts. The first Patalam includes detailed chapters on the sacred town, waters, deities, and ten devotional songs. The later Kandams carry the remaining divine sports and conclude with laudatory verses for Madurai and the Puranam itself.

When Thirumalai Nayakkar constructed the Pudhu Mandapam (also known as the Vasantha Mandapam), Paranjothi Munivar was said to have frequently visited the site, watching its progress. The hall is built of solid granite, measuring 333 feet by 105 feet, with a height of 25 feet, reportedly based on the Golden Ratio. It contains 124 sculpted pillars, 12 of which feature statues of the Nayak kings. Seven of the pillars depict scenes from the Thiruvilayadal.

Dr. A.V. Jeyachandrum, a scholar on Madurai’s cultural history, notes that Paranjothi Munivar may have drawn inspiration from the mandapam's sculptures while composing the epic. A traditional account suggests that an ascetic handed him palm-leaf manuscripts that guided the structure of his work.

Paranjothi Munivar's intellectual range was immense. In describing Lord Shiva’s appearance as a gemstone merchant, he classifies various gemstones, their subcategories, flaws, and alchemical origins. Similarly, when recounting the story of Saint Manikavasagar, he details different breeds of horses and their characteristics, revealing deep knowledge of both gemology and equine science.

Silambam in Indian Warfare

The Gingee Fort, known variously as Badshabad, Chindy, or Nusratgadh by its rulers—Bijapur Nawabs, Marathas, and Mughals respectively—has long been a site of strategic importance. Tamil legend celebrates Raja Tej Singh (Thesingu Raasan) and his general Mehboob Khan (Maavuthukaran), who bravely resisted the Nawab of Arcot. Tej Singh’s tragic yet heroic story is immortalized in Tamil folklore.

Indian freedom fighters such as Puli Thevar, Veerapandiya Kattabomman, and the Maruthu Brothers (1760–1799) heavily relied on silambam, an ancient Tamil martial art using bamboo staffs and other weapons, in their resistance against British forces. Silambam and similar traditions suffered a setback when the British colonial rulers banned them and replaced them with Western-style military training. However, after India’s independence, this ban was lifted.

Today, silambam remains widely practiced in Southeast Asia, particularly in Malaysia, where it is performed during cultural festivals and martial arts demonstrations, preserving its legacy as one of the oldest martial traditions of India.

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PULI THEVAR
( Tamil: புலித்  தேவர் )

Era: 1715–1767 CE
Role: ONE OF THE EARLIEST POLYGARS TO RESIST THE BRITISH EAST INDIA COMPANY AND NAWABS OF ARCOT
Title: Poligar (Palaiyakkarar); early resister of British.

Puli Thevar was a poligar (or palayakarar) who ruled Nerkattumseval in the Sankarankoil taluk of Tamil Nadu. Belonging to the Maravar warrior community, he is celebrated as one of India’s earliest freedom fighters and among the first Indian rulers to successfully challenge and defeat British colonial forces.

History ( Tamil தமிழ் : வரலாறு )

He was one of the earliest opponents of British rule in South India and engaged in a long-standing vendetta with the Nawab of Arcot, a British ally. His notable exploits included clashes with Marudhānayagam (Yusuf Khan), who later revolted against the British in the late 1750s and early 1760s.

Nerkattumseval served as Puli Thevar’s headquarters and stood among the first strongholds resisting British expansion in India.

H. R. Pate, author of the Tirunelveli District Gazetteer, remarked:

“Nerlkattumseval is chiefly memorable as having been in the eighteenth-century stronghold of the redoubtable Puli Thevar, who led the Marava Confederacy against the troops of the Nawab and the Company. He had a shrewd insight into the political situation of the time and was a veritable thorn in the side of the Nawab’s agents.”

Puli Thevar stood out among palayakarars due to the vivacity of his leadership and his uncompromising stance against external control. He forged a coalition of poligar chiefs, significantly weakening the Nawab’s influence—so much so that the Nawab himself acknowledged Puli Thevar’s prowess by presenting him with a gold plate and a sword.

Recognized as a pioneer of resistance, Puli Thevar’s legacy endures. The Tamil Nadu government has established a memorial in Nerkattumseval, marking the ruins of his palace as a symbol of defiance against colonial rule.

History ( Tamil தமிழ் : வரலாறு ) / Battles

Puli Thevar’s War of Resistance

In 1757, as Nawab Mohammed Ali of the Carnatic (backed by the British) attempted to bring Madurai and Tirunelveli under his control, Puli Thevar rallied Western poligars to form a widespread confederacy. Though early skirmishes went in their favor, the rebellion was ultimately subdued in 1761 by Yusuf Khan, the British-appointed governor of Madurai and Tirunelveli.

Rise of the Western Confederacy – Nerkattumseval

Originally called “Nelkattumseval”, meaning “rice-tribute paying place”, the name was reframed by Puli Thevar’s campaign to signify “the place that pays no tribute”. By mid-1755 several palayams asserted their independence. Despite earlier failed expeditions by Nawab forces, British-backed Yusuf Khan besieged Puli Thevar’s forts. Though Nerkattumseval was eventually destroyed and Puli Thevar captured, he either escaped or disappeared—his later fate remains unknown. His defiance is recognized today as a precursor to India’s independence movement, well before the 1857 uprising.

Excerpts from Caldwell’s *History of Tirunelveli*

After annexing Madurai in 1736, Nawab Mohammed Ali faced resistance from poligars who refused to pay taxes. Leveraging debts incurred during the Carnatic Wars, the British intervened in 1755. Colonel Heron was dispatched to collect tributes, but his siege of Puli Thevar at Nerkattumseval failed due to enemy resilience and lack of British artillery.

First Siege of Nerkattumseval, 1755

Puli Thevar rebuffed British demands. Despite bombardment, his fort held firm, leading Colonel Heron to retreat amid supply shortages and soldiers’ reluctance.

Battle & Siege of Kalakadu, 1755

Teaming up with Pathan generals and Travancore forces, Puli Thevar scored initial victories over Nawab’s armies, but a withdrawal by Travancore forces compelled him to retreat.

Second Siege of Nerkattumseval, 1755–1756

Nawabi cavalry regained control of surrounding regions, but Puli Thevar’s forces successfully held the fort, maintaining a strategic stronghold.

Second Battle of Kalakadu, 1755

Though Travancore troops fought bravely, Nawab forces continued their siege to prevent Puli Thevar's escape.

Retreat of Mahfuz Khan, 1756

A daring raid on a British supply convoy weakened Mahfuz Khan, forcing his retreat to Tirunelveli. Puli Thevar then attempted to expand his confederacy, seeking alliance with eastern leader Kattabomman, whose neutrality—due to hostages—ultimately stymied a larger campaign.

Siege of Srivilliputtur, 1756

A decisive victory here prompted a strategic redirection toward Tirunelveli—a decision that would later prove costly.

Battle of Tirunelveli, 1756

On 21 March 1756, a clash of 40,000 men took place. The British-backed forces emerged victorious due to cavalry superiority. Puli Thevar retreated, preserving his leadership. His early efforts, though ultimately reversed, foreshadowed India’s fight for independence, withalyed defiance against colonial oppression.

Aftermath

Following the catastrophe, Puli Thevar observed a significant decline in morale among the Polygars. Assessing the dire situation, he adopted a dual strategy. Outwardly, he pledged loyalty to the Nawab and the British, even going so far as to meet with Tirtarappa Mudali—a fellow Tamil of the Vellala caste and the Nawab’s newly appointed viceroy in Madura—to whom he paid a substantial tribute. Meanwhile, covertly, he unleashed his Marava warriors to plunder and devastate enemy-held territories once again. When Arcot sepoys attempted to control them, Thevar’s forces brazenly looted the Arcot camps, rendering the sepoys powerless. Thevar was resolute: the British and the Nawab would find no peace.

Yusuf Khan, the astute military commandant, quickly recognized Thevar's duplicity and ordered him to return to Nelkattumseval. Instead, Thevar met with Nabi Khan and Kattabomman—whose betrayal had previously undermined the struggle to liberate Tamil Nadu—and also enlisted Mian in this renewed confederacy. Reigniting the resolve of disheartened Polygars following the Battle of Tirunelveli, Thevar rallied a force of 10,000 men south of Madura and advanced eastward through a forested region held by Kattabomman, stretching toward the outskirts of Tirunelveli.

Capture of Tirunelveli, 1756

Thevar chose a rugged, forested route over the main highway to mask the movement of his troops and catch the enemy off guard. Relying on intelligence from a spy, he learned that Mudali had stationed most of his forces approximately 20 miles away, anticipating an attack from a different direction. As night fell, Thevar’s men approached the edges of the forest with Tirunelveli in sight. By dawn, they had infiltrated the town in several detachments through unguarded entry points, achieving complete surprise.

Siege of Palamkotta, 1756

Having captured Tirunelveli, Thevar occupied the town for two days. Upon hearing of this bold move, Mudali rushed back. Rather than engage Thevar directly, he assembled his troops at the fortified site of Palamkotta. Lacking artillery, Thevar directed his cavalry to encircle the fort and set fire to the surrounding region, cutting off supplies. Attempts to scale the walls failed under intense gunfire from Mudali’s defenders, leaving starvation as the only viable siege tactic. When Thevar learned of Yusuf Khan’s advance to relieve the fort, he swiftly lifted the siege and mobilized his forces to confront him.

Battle of Gangai Konda, 1756

The opposing armies clashed at Gangai Konda, north of Tirunelveli. Though Thevar’s forces launched a multi-directional assault, Yusuf Khan’s superior artillery inflicted heavy casualties. Realizing the battle was lost, Thevar ordered a strategic retreat. His forces splintered: the Polygars retreated into dense jungles, Mian led his horsemen to Madura, and Nabi Khan withdrew toward Srivilliputtur. Lacking artillery, they failed to breach local fortifications and ultimately abandoned the effort.

Undeterred, Thevar initiated negotiations with Mysore agents in Dindigul, offering five lakh rupees in exchange for military support. Simultaneously, he attempted to sway corrupt officers under Mahfuz Khan to surrender Cholavandan—a key route between Dindigul and Madura. Thevar also promised Mahfuz Khan a high office in Mysore to secure his allegiance.

Thevar’s grand vision was to expel both the Nawab of Arcot and the British, restoring a member of Madura’s royal family to the throne. British intelligence intercepted reports of this third confederacy and responded by deploying a large force under Yusuf Khan and Mudali, stationed partly at Tirunelveli and partly at Palamkotta.

As war preparations intensified, Thevar persuaded Mian and Nabi Khan to rejoin him at Nelkattumseval with their cavalry units. Yusuf Khan, aiming to dissuade further rebellion, advanced on Srivilliputtur to demonstrate his strength and intimidate wavering Polygars.

Mudali initiated peace talks, sending an emissary, Alagappa, to negotiate with Thevar. In exchange for switching sides, Thevar was offered vast land grants. Perceiving the ruse, Thevar sent his own envoy and 300 Marava guards to Yusuf Khan’s camp under the guise of continued negotiations.

Meanwhile, Thevar mobilized his main army to unite with Mian and Nabi Khan, while dispatching another detachment to ravage enemy territories west of Tirunelveli, deliberately sabotaging the peace efforts. The Nawab’s negotiators eventually withdrew, realizing Thevar’s unwavering stance. Committed to his vision of Tamil autonomy, Thevar refused to compromise for personal gain.

Thevar's suspicion was soon vindicated when Yusuf Khan executed several Maravas, accusing them of livestock theft. The survivors fled and informed Thevar, who was enraged by the brutal act against his people. He publicly declared that such atrocities could not be tolerated.

Mahfuz Khan, ever opportunistic, sensed Thevar’s growing power and realigned with him, arriving at Nelkattumseval by late 1756. In Madura, some of the Nawab’s officers revolted but, lacking Mahfuz Khan’s military support, were swiftly subdued by English commander Calliaud. However, Calliaud's premature withdrawal allowed Thevar to resume preparations for a third offensive to reclaim Western Tamil Nadu.

Second Capture of Tirunelveli, 1756

As war clouds gathered once again, Thevar, now allied with Mahfuz Khan, devised a new plan to seize Tirunelveli. Leading a combined force from Nelkattumseval, he dispatched his vanguard to move swiftly along the Ramnad road, making a sudden turn northward through the Palaiyam of Singhampatti—a known ally—to avoid detection. Taking an alternate route, he approached Tirunelveli from the south, catching the garrison by surprise.

Despite anticipating a return assault, Mudali had underestimated Thevar’s tactical acumen. In the dark of night, Thevar’s troops stormed into the city, aided by local informants and sympathizers. Fighting raged into the early hours, and by dawn, Thevar had regained control of Tirunelveli for the second time that year. Mudali and the remaining Arcot troops retreated to the fortified Palamkotta, once again under siege.

Second Siege of Palamkotta, 1756

Thevar now commanded a larger, more organized army with added artillery obtained through secret deals with Mysorean agents and rogue British sepoys. He encircled Palamkotta, cutting off food and water supplies. He stationed cavalry units in the surrounding countryside to intercept any relief forces. Mudali’s garrison, though fortified, began to show signs of strain.

Yusuf Khan responded with a seasoned army and heavy guns, marching swiftly to Palamkotta. As he approached, Thevar prepared for a decisive confrontation, arranging his forces in three wings: Mahfuz Khan in the center, Thevar to the west, and Nabi Khan to the east. The resulting confrontation, known as the Second Battle of Gangai Konda, tested the strength and cohesion of Thevar’s coalition.

Second Battle of Gangai Konda, 1756

Yusuf Khan, now a seasoned commander, anticipated Thevar’s plan and opened with a sustained artillery barrage that shattered Mahfuz Khan’s central formation. Mahfuz Khan’s retreat caused disarray across the line. Nabi Khan's cavalry attempted to flank Yusuf’s position, but were countered by disciplined British sepoys. Thevar, assessing the risk of annihilation, ordered a tactical withdrawal, preserving the core of his forces.

Retreat and Regrouping

Following this setback, Thevar returned to Nelkattumseval to reorganize. Despite repeated defeats, his ability to rally support remained unparalleled. While the Nawab’s forces retook Tirunelveli and strengthened Palamkotta’s defenses, Thevar turned to asymmetric warfare—using guerrilla tactics, ambushes, and rapid strikes to harass the enemy and erode morale.

He reestablished alliances with fringe Polygars and continued to appeal to Tamil identity and autonomy, inspiring resistance even in occupied territories. British reports during this time describe Thevar as “the most obstinate rebel,” noting his widespread support among villagers and lower nobility.

British Counterinsurgency and Betrayal

In 1757, Yusuf Khan intensified his campaign to pacify the region. He employed scorched-earth tactics—burning villages suspected of aiding Thevar—and executed anyone caught corresponding with the rebel leader. This brutal suppression began to take its toll on Thevar’s support base. Food shortages, desertions, and growing war fatigue weakened his forces.

Seeking a final opportunity, Thevar once again approached Mysore and attempted to forge ties with the French, who were then active along the Coromandel Coast. His proposals, however, were intercepted by British agents and used as propaganda to label him a foreign collaborator. Internally, discontent grew among his ranks. Promises of land and gold from the Nawab’s envoys began to lure some of Thevar’s closest allies.

By mid-1757, a conspiracy emerged within his court. A minor chieftain, once favored by Thevar, betrayed him. Acting on insider intelligence, Yusuf Khan’s forces launched a swift raid on Nelkattumseval. In the ensuing chaos, Thevar was captured.

Death and Legacy

Puli Thevar was executed later that year under the orders of Yusuf Khan and the Nawab. His death was meant to symbolize the end of resistance in the south. However, his legacy endured. Among the Tamil people, he became a symbol of defiance and sacrifice, a leader who refused to compromise even when confronted by overwhelming odds.

Though the British and the Nawab regained administrative control, they failed to extinguish the fire that Thevar had ignited. His vision of a free Tamil land governed by its native rulers inspired future uprisings, including the famed resistance of Kattabomman and the later movements for Indian independence.

Puli Thevar's name lives on in folk songs, oral histories, and the memory of a people who continue to honor his courage and unwavering commitment to sovereignty.

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VEERAPANDIYA KATTABOMMAN
( Tamil: வீரபாண்டிய  கட்டபொம்மன் )

Era: 1760–1799 CE
Role: PALAYAKKARAR OF PANCHALANKURICHI; FOUGHT THE BRITISH IN THE FIRST POLYGAR WAR
Famous for: Rebellion against British rule, Silambam user.

Veerapandiya Kattabomman (3 January 1760 - 16 October 1799) was an 18th century Palayakarrar ('Polygar') chieftain from Panchalankurichi of Tamil Nadu, India

Full name: Veemaraja Jagaveera Pandiya Kattaboman
Other names: Veerapandiya Kattabomman, Veerapandiya, Veerapandia, Katabomman, Kattabomman
Birthplace: Panjalankuricci ( Panchalankurichi / Panchalakurichi ),Tamil Nadu
Born: 3 January 1760
Died: 16 October 1799
Reign: 2 February 1790 (20th of the Tamil month thai) (at age-30) crowned as the 47th king / chieftain of Panjalankuricci ( Panchalankurichi / Panchalakurichi ) of Tamil Nadu, India
Titles: He was the 5th ruler from the Kattabomman clan
Title: Palaiyakarrar ('Polygar') (title referred to the administrative and military chief of a particular fortified district or Palaiyam. It was bestowed by the Nayak rulers of Madurai)
Place of death: Kayattar ( Kayathar / Kayatharu ),Tamil Nadu
Successor: British Rule
Father: Jagaveera Kattabomman
Mother: Arumugathammal

History ( Tamil தமிழ் : வரலாறு )

Veerapandiya Kattabomman's ancestors migrated to Tamil Nadu from present-day Andhra Pradesh during the Vijayanagara period. Also known as Kattabomma Naicker, he was among the earliest Indian rulers to resist British East India Company rule in South India. Nearly six decades before the First War of Indian Independence in 1857, Kattabomman led a fierce struggle against colonial forces, inspiring generations of Indian freedom fighters. Over time, his legacy was enriched by legend and folklore, particularly in association with the Marudhu Brothers—Periya Marudhu and Chinna Marudhu of Sivagangai, Tamil Nadu.

Kattabomman is today revered as one of India's earliest freedom fighters. Though he did not fight for a unified Indian nation as we know it today, he defended his own territory—the Palaiyam of Panchalankurichi—with unwavering courage. He remains a powerful symbol of Tamil pride and a pioneering figure in the broader resistance against British colonization.

History ( Tamil தமிழ் : வரலாறு ) / Battles

Fight Against the British

Kattabomman's enduring fame stems from his staunch resistance to the British East India Company, which culminated in his execution on 16 October 1799. His opposition, however, began decades earlier.

1600

The East India Company began as a commercial trading venture dealing in Indian goods such as opium, indigo, cotton, silk, and tea. However, over time it evolved into a military and administrative power. Its growing authority was evident in its ability to collect taxes across southern India.

1736

Chanda Sahib of Arcot seized the throne of Madurai from its rightful queen, ending the Nayak rule in western Tamil Nadu. After his death, the region came under the control of the Nawab of Arcot. The Palaiyakkarars—feudal chieftains under the Nayak regime—refused to acknowledge the new authority. To overcome his financial difficulties, the Nawab borrowed money from the East India Company and, in return, allowed the British to collect taxes from the southern regions. While many Palaiyakkarars submitted to this new arrangement, Kattabomman refused.

Alan, a British representative, demanded six years of overdue taxes from Kattabomman. The king, however, rejected the British claim over his land. Unfazed by threats, he prayed to his family deity, Goddess Jakkammal, for strength and refused repeated summons from Jackson, the British Collector.

Kattabomman openly defied the sovereignty of the British East India Company and prepared to resist them militarily.

10 September 1798

Kattabomman reluctantly met with Collector Jackson in Ramanathapuram to resolve the tax dispute. The meeting ended in a violent altercation after Kattabomman delivered a passionate speech denouncing British oppression. Jackson ordered his arrest, sparking a battle in which Deputy Commandant Clarke was killed. Kattabomman escaped, but his minister, Thanapathi Pillai, was captured. Following an inquiry, Jackson was dismissed by the Company for mishandling the situation, as it threatened their broader diplomatic objectives in South India.

16 March 1799

The new British Collector invited Kattabomman to another meeting. The king demanded the return of valuables looted during the previous encounter. During this time, while Kattabomman and his wife were away in the Salikulam hills, Thanapathi Pillai retaliated against the British by constructing a granary on their land in Srivaikundam. This provoked the British into launching a direct attack on Panchalankurichi.

The British secured the support of Ettappan, the ruler of Ettayapuram, who acted as an informant. He revealed that Kattabomman's army would be away at a festival in Tiruchendur, leaving the fort vulnerable.

5 September 1799

As anticipated, the British battalion under John Bannerman launched a surprise attack on the fort. Despite being outnumbered, Kattabomman’s forces fought valiantly, inflicting heavy casualties on the British.

7 September 1799

Realizing that the fort could not withstand the British artillery, Kattabomman, on the advice of his minister, fled to Trichy with his brothers. Thanapathi Pillai and sixteen loyalists stayed behind and were captured. He was executed, and his severed head was displayed to discourage rebellion.

9 September 1799

Ettappan allegedly informed the British of Kattabomman's whereabouts, though modern descendants dispute this claim. As expected, the fort was eventually reduced to rubble by British cannon fire.

Death

Kattabomman sought refuge from Vijaya Raghunatha Tondaiman, the ruler of Pudukottai. However, on...

1 October 1799

...the king betrayed Kattabomman and informed the British of his location, leading to his capture along with six loyal warriors.

5 October 1799

Kattabomman was arrested while asleep and taken to the British camp at Kayathar in Tirunelveli District, Tamil Nadu. He was interrogated until mid-October.

16 October 1799

Kattabomman was sentenced to death in a summary trial and publicly hanged at 10 a.m. from a tamarind tree in Kayathar. In a final act of courage, he kissed the noose before his execution.

His fort was demolished, and his wealth was seized by British forces. His younger brother, Oomathurai—deaf and mute, hence nicknamed the "Dumb Warrior"—was imprisoned along with other relatives in Palayamkottai.

2–8 February 1801

Oomathurai escaped prison and rallied locals to form a 7,000-strong army. They rebuilt the fort at Panchalankurichi. British General Wells likened the structure to Fort Gibraltar. However, by late May, it was destroyed once again. The British sowed castor and calotropis seeds on the site to render the land uninhabitable.

Chinna Marudhu of Sivagangai gave asylum to Oomathurai. This prompted a major British military campaign in 1801. The British saw the Marudhu rebellion as a severe threat and sent reinforcements from Britain to suppress it. Eventually, Oomathurai and the Marudhu brothers were captured in Cholapuram.

24 October 1801

They were all executed simultaneously in a public hanging.

Legend and Folklore

The 1917 Tinnevelly Gazetteer by H. R. Pate documents a "pile of stones" at Kayathar, symbolizing centuries of homage paid to Kattabomman by travelers. Folk songs commemorating his bravery still thrive in Tamil culture.

“Ettappan” has since become synonymous in Tamil slang with betrayal, though some contest the accuracy of this portrayal. The negative image was solidified by the 1959 Tamil film *Veerapandiya Kattabomman*, written by Ma. Po. Si., who may allegedly had personal disputes with Ettappan’s descendants. Notably, parts of present-day Chennai, like the Campa Cola grounds, were once owned by the Ettappan family.

Panchalankurichi and Vedal village in Kanchipuram District, where some of Kattabomman’s relatives migrated, remain historically significant sites.

Descendant

Mr. Veemaraja, also known as Jegaveerapandia Subramaniya Kattabommudurai, is a recognized direct descendant. A government certificate dated 21 August 1997 confirms his status and grants him precedence in official functions related to Panchalankurichi. He proudly displays photographs and official letters proving his lineage.

Honour and Monuments ( Tamil தமிழ் : நினைவிடம் )

Legend has it that when Kattabomman’s soldiers encountered defiant rabbits in the Salikulam forest, the king took it as a sign of valor and chose the site to build his fort. He named it Panchalankurichi, in honor of his grandfather Panchalan. His rule extended over 96 villages, and his day began with the ringing bells of the Tiruchendur Temple.

The fort, reconstructed in 1974 by the Government of Tamil Nadu, spans six acres and features exhibits and murals narrating Kattabomman’s life. Nearby, the Jakkammal Temple honors the family deity. A memorial at Kayathar marks the site of his execution.

♦ The Archaeological Survey of India maintains the remnants of the original fort.

♦ INS Kattabomman, a premier Indian Navy communications center, is named after him.

♦ Until 1997, Tirunelveli’s state buses were known as Kattabomman Transport Corporation.

♦ Veerapandia Kattabomman Panpattu Kazhagam (Cultural Association) honors his legacy.

Film

Kattabomman's story gained widespread popularity through the 1959 Tamil film *Veerapandiya Kattabomman*, starring Sivaji Ganesan. Directed by B.R. Panthulu, the film won acclaim at the Cairo International Film Festival. Sivaji Ganesan was awarded Best Actor by Egypt’s President Gamal Abdel Nasser, and the film remains a classic in Tamil cinema.

Though Kattabomman was executed, his spirit of resistance continues to inspire. His descendants, caretakers of his fort, and the Government of Tamil Nadu uphold his legacy with pride and reverence. His tale lives on in poetry, film, and the collective memory of a nation that reveres its early martyrs.

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OOMATHURAI (DURAISINGAM)
( Tamil: ஊமைத்துரை )

Era: died 16 November 1801
Role: YOUNGER BROTHER OF KATTABOMMAN; SILAMBAM WARRIOR FOUGHT IN THE SECOND POLYGAR WAR ALONGSIDE THE MARUDHU BROTHERS

Oomathurai, birth name Duraisingam, was an Indian Poligar (Palaiyakkarar) from Tamil Nadu who played a significant role in resisting British colonial rule during the Polygar Wars. He was the younger brother of the famed freedom fighter Veerapandiya Kattabomman.

Biography

Oomathurai was born into the royal family of Panjalankuricci (also spelled Panchalankurichi or Panchalakurichi), a prominent Palaiyam in present-day Thoothukudi district. His father was Jagaveera Kattabomman, the reigning Poligar of Panjalankuricci, and his mother was Arumugathammal. The family belonged to the Rajakambalam Nayakar community, known for their martial traditions and leadership among the Palaiyakkarar clans.

His birth name was Duraisingam, but he came to be known as Oomathurai—a name that has drawn various interpretations. Tamil oral traditions suggest that the name was given ironically, referencing his powerful speech in contrast to the word "Oomai" (meaning mute). In contrast, colonial British accounts described him as “Dumby” or “the dumb brother,” claiming he suffered from a speech impairment. Modern scholars suggest this may have been a misinterpretation or an attempt to belittle him in British records.

Oomathurai had two elder brothers—Veerapandiya Kattabomman and Dalavai Kumarasami (also known as Sivathiah). The family was deeply involved in resisting British expansion and unjust revenue demands under the East India Company.

During the First Polygar War (1799), Oomathurai actively supported Kattabomman in resisting British demands for tribute. After Kattabomman's capture and execution in 1799, Oomathurai was arrested and imprisoned in Palayamkottai prison. However, in February 1801, he managed a daring escape and returned to Panjalankuricci, where he rebuilt the fort that had been destroyed during the first war.

This act marked the beginning of the Second Polygar War (1801), during which Oomathurai emerged as a key leader. He formed an alliance with the Marudhu brothers of Sivagangai, who were organizing a large-scale insurrection against British rule. The rebellion also included notable leaders like Dheeran Chinnamalai of Kongu Nadu and Kerala Varma Pazhassi Raja of Malabar, forming one of the earliest pan-South Indian coalitions against the East India Company.

In May 1801, British forces under Lt. Colonel Agnew launched a massive siege on the reconstructed Panjalankuricci fort. After weeks of resistance and artillery bombardment, the fort was finally breached. Although Oomathurai narrowly escaped the fall of Panjalankuricci, he retreated to Kalayar Kovil—the forest stronghold of the Marudhu brothers.

The Company pursued the remaining rebels and captured Kalayar Kovil in October 1801. Oomathurai, along with the Marudhu brothers and several other rebel leaders, was taken prisoner. On 16 November 1801, Oomathurai was executed by hanging in Tirupputhur. His execution was intended to serve as a warning to other rebels, but instead, it turned him into a symbol of resistance and martyrdom.

Legacy and Historical Significance

Though often overshadowed by his elder brother Kattabomman, Oomathurai's contributions to the Polygar resistance are no less heroic. His leadership during the Second Polygar War and his efforts to rebuild Panjalankuricci fortified his legacy as a fearless warrior. He was instrumental in keeping the spirit of resistance alive even after the fall of major strongholds. The joint uprising he helped lead is now seen as one of the earliest expressions of Indian nationalism against colonial subjugation.

Today, he is remembered as a symbol of Tamil valor and sacrifice. Memorials and commemorations, particularly in southern Tamil Nadu, honor his legacy. His story is also part of school curricula and regional folklore.

In Popular Culture

Oomathurai was portrayed by actor O.A.K. Thevar in the 1959 Tamil film Veerapandiya Kattabomman, which starred Sivaji Ganesan in the titular role. The film brought Oomathurai's character and his role in the resistance to broader public attention. His portrayal emphasized loyalty, courage, and the emotional depth of brotherhood in the face of colonial oppression.

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MARUDHU PANDIYAR (MARUDHU BROTHERS - PERIYA MARUDHU & CHINNA MARUDHU)
( Tamil: மருது  பாண்டியர் )

Era: Executed in 1801 CE
Role: RULERS OF SIVAGANGAI WHO LED THE SECOND POLYGAR WAR AGAINST THE BRITISH
Allied in Second Polygar War; promoted Silambam among soldiers.

History ( Tamil தமிழ் : வரலாறு )

The Marudhu Pandiyar ( Tamil தமிழ் : மருது பாண்டியர் ) brothers (Periya Marudhu and Chinna Marudhu) ruled Sivagangai, Tamil Nadu towards the end of the 18th century. They were the first to issue a proclamation of independence from the colonial British rule from Trichy Thiruvarangam Temple, Tamil Nadu on 10 June 1801, more than 56 years before what is generally said to be the First War of Indian Independence which broke out mainly in Northern India in the year 1857.

CHILDHOOD

The Marudhu brothers were the sons of Udayar Servai alias Mookiah Palaniappan Servai and Anandayer alias Ponnathal. Marudhu Pandiyar, the Elder was born on 15 December 1748 in a small hamlet called Narikkudi near Aruppukkottai in then Ramnad principal state (now Virudhunagar district). In 1753, the younger Marudhu Pandiyar was born in Ramnad. Their father, Udayar Servai, served as the General in the Ramnad state military and later shifted his family to Virudhunagar from Narikkudi.

EARLY LIFE

The Marudhu brothers were trained in native martial arts at Surankottai, which traditionally served as a training centre for the Ramnad state army. The Valari is a peculiar weapon unique to India, originally used by the indigenous people (ancient Tamils) of South Asia. Two forms of this weapon are known as boomerang warfare. These are normally made of wood and are known as Valari sticks in Sangam Tamil. Marudhu brothers were experts in the art of throwing the Valari stick and using it as a weapon. They used Valari in their Poligar Wars against the British colonial forces. They contested and won many martial arts competitions and distinguished themselves as brave warriors. The Raja of Ramnad, Muthu Vijaya Raghunatha Sethupathy, issued the title of "Pandiyas" to honour the Marudhu brothers.

BRAVERY

The Raja of Sivagangai, a principal state near Ramnad, Muthu Vaduganadhar, came to know of their brave and courageous deeds and requested the Ramnad king to assign them to serve the Sivaganga state army. They were appointed as Generals of the Sivaganga military and left an indelible impression in the military history of India.

In 1772, the English military of the British East India Company under the command of Lt. Col. Bon Jour attacked the state at Kalayar Kovil. During the war, Raja Muthu Vaduganadhar lost his life in battle. However, the Marudhu brothers managed to escape with Rani Velu Nachiar, wife of Raja Muthu Vaduganadhar, and arrived at Dindigul which was then ruled by Hyder Ali, the Sultan of Mysore. Hyder Ali supported them in all respects.

The Nawab of Arcot, an ally of the British East India Company, was unable to collect taxes from the people of Sivaganga for eight years. He entered into an agreement that restored the rule of Sivaganga to Rani Velu Nachiar after collecting dues from her. The Marudhu brothers, with 12,000 armed men, surrounded Sivaganga and plundered the Arcot Nawab's territories. On 10 March 1789, the Nawab appealed to the Madras Council for aid. On 29 April 1789, the British attacked Kollangudi but were defeated by the Marudhu troops.

MARUDHU PANDIYARS' BATTLES AGAINST THE BRITISH

They maintained close ties with Veera Pandiya Kattabomman of Panchalankurichi. After Kattabomman's execution on 17 October 1799 at Kayathar, Chinna Marudhu gave asylum to his brother Oomaidurai. The British used this as a pretext to invade Sivaganga in 1801 with a large army. The Marudhu Pandiyars and their allies initially succeeded, capturing three districts from the British. The British, considering this rebellion a serious threat, rushed reinforcements from Britain. The Marudhu Pandiyars' army was eventually surrounded at Kalayar Koil and dispersed. Though the brothers and top commanders escaped, they lost key battles at Dindigul and Cholapuram, despite a victory at Viruppatchi.

ADMINISTRATION

Besides their military prowess, the Marudhu brothers were known for their administrative capabilities. Rani Velu Nachiar appointed Marudhu Pandiyar the Elder as ruler and Marudhu Pandiyar the Younger as Dewan. From 1783 to 1801, they governed with a focus on public welfare, making Sivaganga Seemai fertile and prosperous. They constructed temples like Kalayar Kovil, tanks, and ooranis (traditional water reservoirs).

DEATH

The Marudhu Pandiyars and several family members were captured at Cholapuram. They were executed by hanging on 24 October 1801.

Descendent

MENTION OF COURTCASE IN TRICHY DURING BRITISH RULE

The House of Lords of the British Parliament submitted a report in 1841 on sessional papers concerning slavery in the British Colonies. It references two judgments delivered by the Southern Court of Appeal at Trichinopoly (India) on 17 March 1806.

Meenammal,

widow of late Sivagnanam, daughter-in-law of Marudhu Servai.

Veerayee Aathal,

widow of Marudhu Servai:

i. Meenammal filed a complaint in the Zilla Court at Ramnad against the Zamindar of Sivaganga to recover jewels valued at 1542 Star Pagodas, later followed by a second claim for 1100 Star Pagodas. She had placed the jewels in the care of her servant, Alagu, in September 1801.

ii. Veerayee Aathal also filed a case against the Zamindar for the recovery of jewels worth 4125 Star Pagodas. She had hidden them in September 1801, but they were seized by the Zamindar. The Zilla Court ruled in favour of the widows on 1 November 1805, but the Zamindar appealed to the Southern Provincial Court at Trichinopoly. Consulting Hindoo Pandits, the court reversed the decision, declaring that the jewels belonged to the master (Zamindar) because the widows were deemed slaves by virtue of their marriage to Marudhu Servai, who was ruled to be a slave of the House of Naalukottai. This decision is documented in the 1841 Sessional Papers of the House of Lords, pages 463–464.

Honour and Monuments ( Tamil தமிழ் : நினைவிடம் )

HONOUR

A commemorative postage stamp ( Tamil தமிழ் : நினைவுத் தபால்தலை ) was released in October 2004. Every year, people observe Guru Pooja in their memory during the month of October.

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CHEMBULINGAM NADAR
( Tamil: செம்புலிங்கம் நாடார் )

Era: Early 1800s
Role: NADAR COMMUNITY WARRIOR; LESS DOCUMENTED BUT LINKED TO REGIONAL RESISTANCE MOVEMENTS
Tamil freedom fighter, trained in Silambam.

The Legend of Swayampu Lingam Nadar : The King of Bandits - Travancore

The country Robin Hood of the 19th century [Swayampu Lingam Nadar ] alias Chembu Lingam alias Suampu lingam was a humble farmer living at the 19th century Travancore at the early 1800s. He was born near Kottaram in the Kanyakumari District which was part of the Thiruvidancore kingdom ruled by the Venad kings. Kottaram had a Palace of the Venad Kings. Swayampuingam as born in the Nadar community which was Kshatriya community descended from the ancient Pandiyan kings who ruled Southern Kerala and Tamil Nadu until 900 AD from Madurai.

But during Sempu Lingams times kerala was ruled by another dynasty and the people from Nadar community were harassed and considered low by the ruling agricultural communities who were enjoying a preferential treatment under the Travancore kings. The Nadar community was otherwise called Chanars (Shanar) by others. One of the professions of Nadars other than agriculture was tapping the sweet juice of the Palmyra tree which was rich in sugars and making Jaggery. The fermented juice of palm trees was also used to make an ineberiating liquour, the Palm Wine.

Nadars though poor had maintained perfect military tradition since the time immemorial,since the days of the old Pandiyan kingdom when they were the Soldiers and Rulers for thousands of years. Nadar were trained in martial arts including Swordmanship, Fencing using sticks, Varmam / Marmam an ancient technique of warfare in which the warrior attacks the vital spots of the opponent. Adi Murai, an ancient martial art in which the opponent is fought with bare hands. Nadars were trained in the Kalaris (a place where martial arts are trained, since their childhood.

The Feudal Lords of Travancore

Chempu Lingam was living peacefully as a farmer in his home town with his wife. But when one day he found his wife abused and killed by the local feudal lords. This changed the mentality of Chempu Linka Nadar as he was popularly called. Since then he waged a war against the local feudal chieftains who had killed his wife. He avenged his wife's death by killing the people responsible for her death. But he never attacked anybody who did not attack him.

On the Hills of Western Ghats

In a nearby hill called Maruthuva Malai(Marunthu Vaz Malai other wise known Medicine Hill, which was supposed to have been lifted by Lord Hanuman himself, Chempulingam and his friends hid themselves and started robbing the caravans passing through that way. He and his friends watched the caravans from the high ranges of Maruthuvamalai and other hills of the Western Ghats near the Southernmost tip of India near [Kanyakumari], attacked and robbed the rich of their gold and valuables. From the top of the hills they descended along the slopes within minutes some times riding a horse. The wealth thus attained was distributed among the poor and the destitutes of the region. He and his friends used to visit the houses of the poor people in the night removed a tile from the roof and through the roof they dropped gold and money inside the house. Many people thus got the gift of money and valuables in the night. He never waited there to feel the gratitude of those persons whom he helped.

Chempulingam was armed double barrel hand made gun and a Sword as it was common among the Nadar warriors and soldiers. He travelled light. He was fed by the grateful people who opposed the feudalism and oppression of that era. In the nights he could get refuge in the houses of poor.

He was particularly not happy with the local feudal lords whose houses he attacked with his friends. Chempu lingams fame spread throughout Travancore. He and his friends Kasi Nadar, Duraiyappa Nadar were invincible. The Royal soldiers of Travancore could not apprehend him. Chempu Lingam moved from one place to another place which made capturing him impossible. Chempu Lingam often threw gold inside the compounds, sometimes on the roofs of the poor people belonging to different communities irrrespective of origins.

He was a devout Hindu who worshipped in a temple on the peak of Maruthuvai malai. He never attacked or killed any females according to the rules of ancient rules of [[[Kshatriya Pandiyan] ]] kingdom. He and his friends killed those who threatened him. When he attacked a line of bullock cart drawn carriages which was a common mode of transport, he separated the females. He often locked two ears long Pampatam ( an old ornament ) wearing ears of females, ( which had a big holes ) with a small mangapootu ( a kind of lock) to prevent them from running away or raising alarm.

The British Army

Thus the legend of Chembu Lingam and his indomitable spirit grew in popularity. Still the police and army of Travancore could not catch him for many years some say more than thirty years. Finally the help of the British Regiment from Trivandrum was sought by the local police. The British chased him from one place to another. On one instance while he was fleeing from the soldiers a big open well about 30 foot blocked the way. Chempu Lingam is allegedly jumped the whole width of the well in one leap. On reaching the otherside of the well he safely escaped.

Eventually the Police and the British army captured and killed many of his friends.

Donavur

Allegedely he had married once again and had a four year old daughter whom he carried along with him. At Donavur at the present day Kanyakumari district one lady British missionary was living named Dona. When he was fleeing the Police Chempulingam is said to have thrown his four year old daughter inside the compound of Miss.Dona. It is said that the Lady missionary adopted the daughter of Chembulingam, converted her to [Christianity] and named her Dona too. Later the town was named after Dona.

The End

Finally Chempu Linga Nadan and his friend Kasi Nadan were chased by the British regiment. The British shot Kasi Nadan and Duraiyappa Nadar dead. Seeing Kasi die Chempu lingam is said to have lost all interest in living further. He stood on top of a hill threw his weapons including the hand gun away. He called the British soldiers and requested them to shoot him. One English soldier took aim and shot Chembu Linga Nadan on the side of the head killing him instanteously. Thus ends the story of the Bandit king who lived poor but made many rich.

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BAHADUR VELLAI / VELLAYA THEVAN
( Tamil: பகதூர் வெள்ளை / வெள்ளைய தேவன் )

Era: Early 1800s
Role: WARRIOR ALLIED IN THE POLYGAR RESISTANCE MOVEMENTS, FOUGHT ALONGSIDE OTHER PALAYAKKARARS
Poligar commander; expert in Silambam.

Early Life and Background

Bahadur Vellai, also known as Vellaiya Thevan, was a valiant Tamil warrior and commander who lived during the late 18th century in South India. He was closely associated with the resistance movement led by Veerapandiya Kattabomman, the famed Polygar (Palayakkarar) of Panchalankurichi. The title “Bahadur,” meaning “brave” or “valiant,” was not a birth name but an honorific that reflected his extraordinary courage in the face of British imperialism. Though not much is documented about his early life or birth, oral traditions and Tamil ballads preserve his name as one of the key figures in the anti-British resistance during the First Polygar War.

Family and Lineage

Vellaiya Thevan came from the Palayakkarar community, a feudal warrior class appointed during the Nayak period to govern semi-autonomous regions or "palayams" in Tamil Nadu. These polygars maintained small armies and had considerable control over their territories. Vellaiya Thevan is believed to have come from a noble warrior lineage, trained in warfare, strategy, and administrative affairs. Despite his loyalty to his allies and people, tragedy would strike his personal life—his father-in-law, reportedly tempted by a British bounty, ultimately betrayed him. This betrayal led to Thevan’s arrest and eventual execution, highlighting the painful intersections of colonial manipulation and personal treachery within the freedom struggle.

Alliance with Veerapandiya Kattabomman

Vellaiya Thevan was a close and trusted lieutenant of Veerapandiya Kattabomman, known for his loyalty, courage, and martial skill. In September 1798, during a tense episode when British officer Collector Jackson tried to arrest Kattabomman under dubious tax-related charges, Thevan helped in securing his escape. He remained steadfast beside Kattabomman during the height of colonial pressures, refusing to capitulate even when many local rulers chose collaboration for their own survival. His unwavering commitment made him a threat to the British administration, which began to closely monitor his movements and military support.

Battle of Panchalankurichi and Heroism

Vellaiya Thevan’s most famous military engagement occurred during the siege of Panchalankurichi Fort on 5 September 1799, when British forces under Major Bannerman launched a massive offensive to crush Kattabomman’s resistance. The British, with superior artillery and reinforcements, attacked the fort from multiple fronts. In this battle, Thevan led the southern defenses, showing exceptional bravery. It was during this fierce fighting that he is said to have personally killed General Collins, a high-ranking British officer who attempted to breach the southern gate. This bold act shook the British command, leading them to place a bounty of 1,000 silver coins on his head—a testament to the fear he instilled in colonial forces.

Betrayal, Execution, and Legacy

Despite his valor, Bahadur Vellai’s life came to a tragic end due to betrayal. His father-in-law, lured by the British reward and perhaps under pressure, revealed Thevan’s hiding place. Captured by colonial forces, Vellaiya Thevan was executed, marking a bitter chapter in the history of Tamil resistance. His sacrifice, however, was not in vain. In Tamil Nadu’s collective memory, Bahadur Vellai is remembered as a symbol of courage, loyalty, and sacrifice, a martyr who stood firm with his king and his land against foreign domination. His story, passed down through folklore, ballads, and local history, continues to inspire pride in the region’s legacy of anti-colonial resistance.

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VELU NACHIYAR, Region / Period: Sivagangai (1780–1790)
( Tamil: வேலு நாச்சியார் )

Era: 1730–1796 CE
Role: QUEEN OF SIVAGANGAI AND FIRST INDIAN QUEEN TO FIGHT AGAINST THE BRITISH COLONIAL POWER
First queen to fight British; had Silambam-trained army.

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VEERAMANGAI KUYIL, Region / Period: Sivagangai (d. 1780)
( Tamil: வீரமங்கை குயில் )

Era: 1760s–1780 (DIED IN 1780 CE)
Role: COMMANDER UNDER VELU NACHIYAR; CONDUCTED FIRST SUICIDE ATTACK IN INDIAN HISTORY AGAINST THE BRITISH
Commander under Velu Nachiyar; suicide bomber and Silambam fighter.

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DHEERAN CHINNAMALAI, Region / Period: Kongu Nadu (Early 1800s)
( Tamil: தீரன் சின்னமலை )

Era: 1756–1805 CE
Role: FREEDOM FIGHTER FROM KONGU NADU; USED GUERILLA WARFARE AGAINST THE BRITISH
Tamil chieftain; fought British, trained army in Silambam.

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