Differences between Nairs and Vellalars

It was very painful to know that even after the formation of Kerala Vellala Maha Sabha some Vellalars were still trying to become the part of Nair community. There was a misconception in some non-Nair communities that Kovilakkaars were actually Nairs and some of them were made to perform Bhoogarbha Yagna and were declared as Royals. When non-Nairs heard about it, an awful lot of them started to declare that they belong to Nair community. Some Kerala Vellalars were some of those people who wanted to become the part of Nair community and they thought that it would be easy for them to become Nairs as they are using the Pillai surname for generations. They never tried to know about the Nair community and it's rules. Now I am going to tell you about the differences between Nairs and Vellalars.

Avunculate marriage
Avunculate marriage means uncle-niece marriage or aunt-nephew marriage. Vellalars practice uncle-niece marriage whereas in Nair community it is a sin. Even if Nair community becomes patrilineal in future we Nairs will never change our community rules. In Nair community cross-cousin marriages are allowed at the same first-cousin, second-cousin marriages are considered to be a sin. That is, marrying a person whose mother is sister, cousin sister or distant cousin sister of one's mother or whose father is brother, cousin brother or distant cousin brother of one's father is a sin in Nair community. Nairs who do such a marriage are kicked out of their families.

Tharavādu
Vellalars don't have Tharavādu. Every Kiriyathil-Illathu Nair in this world belongs to a Tharavādu. Today, most of the Nairs are given residential land as ancestral property and only one member is given the Tharavādu. The holder of Tharavādu may later sell it or demolish it to construct a modern house. But even if the Tharavādu is sold or doesn't exist anymore, the Kiriyathil-Illathu Nairs keep the Tharavādu name with them. That is, they write their Tharavādu name with their name and surname. Because, people who belong to same Tharavādus are called Sheshakkār(ശേഷക്കാർ/शेषक्कार्). Sheshakkār are like brothers and sisters, they do not marry each other. A Tharavādu may have different branches but even distant related Sheshakkār don't marry each other, Vellalars don't follow Tharavādu system.

Convertion to another religion
In Nair community if a person converts to another religion, he/she will not be accepted as Nair anymore. But in Vellalar community there is a sub-sect called Christian Pillai. Christian Pillais are those Vellalars who got converted to Christianity. As far as I have seen marriage with non-Hindus is accepted in Vellalar community. Whereas is in Nair community it is forbidden. Kiriyathil-Illathu Nairs are allowed to marry from their own community, from Hindu Royal families and from Genuine Brahmin communities only.

Language
Mother tongue of Nairs is Malayalam. There are Nair families in Kanyakumari district of Tamil Nadu, there mother tongue too is Malayalam. Do not think that they are Tamil Nairs. There are no such people called Tamil Nairs. Kanyakumari was the part of Travancore. The mother tongue of Vellalars is Tamil. Kerala Vellalars also speak Malayalam very well. Tamils are proud of their language and culture but as far as I have seen Kerala Vellalars are different from them.

Naga worship
Naga worship is one of the most important part of Kiriyathil-Illathu Nair community. Naga Puja is conducted every year in Kiriyathil-Illathu Nair families. At the same time, Naga worship is not important for Vellalars. They don't seem to have a community deity. I have read about their marriage rituals but I haven't got the details about their yearly pujas yet.

So that were some of the differences between Nairs and Vellalars. The similarity between these two communities is only one thing, the Pillai surname. If more than one community shares same surname that doesn't mean that they are related.

Kovilakakkaars are not Nairs. They have no similarty with Nairs. There is a mention about Shastraka Brahmins in Keralolpaththi(केरलाेल्पत्ति). It is given that Lord Parashuram gave weapons to some Brahmins and ordered them perform Kshatriya duties and this group of people were declared as Shastraka Brahmins.  

Kalarippayattu

Kalarippayattu(कळरिप्पयत्ट) is a martial art form which is practiced in Kerala from ancient times. 'Kalari' means an institution. 'Payattu' means fight. Kalarippayattu means the fighting techniques that are taught in Kalari. It is believed that it was brought to Kerala by Lord Parashuram. In ancient times, it was mainly practiced by men of Kiriyathil Nair, Illathu Nair, and Hindu Malayala Kshatriya communities. There were mainly three types of Kalaris, 
1) Ezhuthu Kalari(एष्ज्युत्त कळरि) - Institution of language and Mathematics
2) Chikithsa Kalari(चिकित्सा कळरि) - Institution of Ayurveda  
3) Payattu Kalari(पयत्ट कळरि) - Institution of martial arts 

Kalari Devatās

Goddess Durga, Goddess Shree Mahakāli and Sapta Māthrukkal or Sapta Mātrikās were the main deities of Payattu Kalari. The Sapta Mātrikās are Brahmāni, Vaishnavi, Māheshwari, Indrāni, Kaumāri, Vārāhi and Narasimhi/Prathyangirā. The warrior deities were installed in the southwest corner of the practicing room. From the offering of flowers and the Tulasi or Tulsi, this place takes the name Puttara(पूत्तर्रा), the platform of flowers, formed of a series of seven semi-circular steps narrowing towards the top. By the side of the Puttara, to the south is the Guruttara(गुरुत्तर्रा), the Guru's seat, where he sits watching and teaching the pupils. 
In the Kadathanad form of Kalari there are six types of salutations. They are,
1) Guru Vanakkam (salutations to teacher)
2) Ishvara Vanakkam (salutations of Deities)
3) Naga Vanakkam (salutations of Serpent Deities)
4) Dik Vanakkam (salutations to the directions)
5) Ayudha Vanakkam (salutations to Kalari weapons)
6) Surya-Chandra Vanakkam (salutations to the Sun and Moon)
The six salutations may refer to the Kalari Deities of that particular style. We find that Naga Devatas (Serpent Deities) and Dik (directions) have their own place in most Hindu Kalaris. In the Kalaris of Nagavanshi Nairs it is a must. Guru and Ayudha salutations are meant to pay homage to the teacher, the embodiment of system, and the weapons, which are seen as the repreasentation of the art itself, or as the Sampradayam. 

Training in the Kalaris 

In ancient times, Kalaris were owned by wealthy Nair and Royal families. Vilakku or traditional Kerala lamp was daily lit front of the warrior deities. Every Kalari had it's own guru Panicker(Nair Panicker) or Kurup(Nair Kurup) of Kalarippayattu. Only after lighting the lamp and praying to the warrior deities the practice was begun. The Kurups and Panickers gave training to the youth in use of weapons as well as in such martial feats as fencing, boxing, and wrestling. Children who finished their language course joined the martial arts course for getting trained in gymnastics and use of the arms. 

Training for Kalarippayattu consists of various techniques and stages. The first stage consists of body exercises. These include twists and turns, leaps and jumps, and poses designed to gain control over various parts of the body. The second consists of training in handling of sticks of various lengths. The third stage consists of metal weapons such as sword and shield, spear, and different types of knives and daggers. Various exercises are performed with these weapons. 

Marma 

The masters of Kalarippayattu recognize 160 to 220 Marmas in martial practice. According to Kalarippayattu, injury to Marma blocks or cuts the associated with Nadi at the point, interrupting both flows of Prāna and Vāta. 

Marma is a point on the body beneath vital structures, which may be physical, subtle or both intersect. Damage to Marmas by trauma from without or by a metabolic imbalance within has severe and potentially fatal consequences. Marmas apparently have been known since Vedic times. Warriors targeted Marmas on their enemies to inflict maximum damage, and surgeons employed the knowledge of Marmas in their treatment of such injuries. 

Weapons of Kalarippayattu

1) Urumi (उर्रुमि) - The Urumi which can be translated as “curving sword,” and is also known as a "Nāgapāsham (नागपाशम्)" and “Chuttuvāl (चुट्टुवाळ्)”. The historic weapon was saved from the erasure of time when it was incorporated into Kalaripayattu. Wielding the Urumi correctly and safely takes years of training, learning techniques for everything from bringing the blade to safe stop, to altering the rotation of your swings without slicing your arm off. 

2) Vāl (वाळ्) - Vāl means sword. Sword and shield are practiced after the Otta. The sword is the royal one among weapons. In ancient Kerala, Valpayattu took place not only between two persons but also between several persons together at the same.  It is noteworthy that nearly 300 technical terms could be found in connection with the sword practice in Kerala, the meaning of several of which are quite incomprehensible now.

3) Churika (चुरिका) - Churika is a small sword. The Churika was the standard double-edged sword medieval Kerala soldier. The Churika, however, is much better suited to the slashing/cutting techniques characteristics of Kalarippayattu than are many of the single-edged pointed types in use today. 

4) Paricha (परिचा) - Paricha is the shield used with the sword in Kalarippayattu. It is not like other shields. It is traditionally made of either leather or metal, ranges from 12 to 18 inches in diameter, and is very heavy. It is usually held by passing the arm through the strap or chain fitted around the forearm.The hand then grips the handle. The shield knobs are meant to keep the opponent's sword from glancing diagonally off the shield. 

5) Otta (ओट्टा) - Otta is a wooden stick with an S-shaped curve, representing an elephant's trunk. It used to be the foundation for an advanced weapon called Kaduthala. The rounded tip is used to strike the marma (vital points) of the opponent's body. Otta training consists of 18 sequences. Of the first three weapons that kalarippayattu students learn are introduced to, the Otta is considered the most difficult to master. In practice, the Otta is held in reverse grip by one practitioner and in a forward grip by the other. This gives the sparring partners training in both ways of holding any kind of weapon, thus the saying "An Otta expert can handle any weapon".
Advanced practice of Otta requires each practitioner simultaneously to maintain single-point focus through opponent's eyes, sustain open awareness of entire environment, engage and circulate breath/inner energy throughout the body-mind as well as the weapon and ensure the inner energy is "grounded" through the soles of the feet as they maintain contact with the earth.The last and the most difficult of the stick practices in Kalarippayattu is Ottapayat.

6) Cheruvadi (चेर्रुवडि) - Cheruvadi is a cudgel or short stick made from the wood of the tamarind tree. The name refers to its length of 3 chan (2.5 feet or 76 cm). It is taught in the second stage of Kolthari as preliminary training for the dagger. The basic posture has a low stance, with the weapon held in both hands.
Cheruvadi is held in the right hand a few inches from the end and is used for striking and guarding only. 

7) Shareeravadi (शरीरवडि) - The Shareeravadi is a long rattan staff ideally measuring the same length as the distance from the wielder's neck to the feet. It is practiced as the basics of using a spear, and the commands used for the Shareeravadi are the same as the spear commands.
Shareeravadi is held at or near one end by one or both hands; the distance between the hands is altered constantly and is the end of the stick, which is grasped by one now by another end by either hand as occasion may be required; sometimes it is grasped in the middle. 

8) Gada (गदा) - The 'Gada' or mace is a weapon made of certain types of wood, which would not break even when hit upon by very heavy blows. Usually, in the Kalari, the 'Gada' as shown in the picture is used. It has a globe-shaped head and a long rounded wooden handle tapering towards the end opposite to the head, where the weapon is held. The end of the narrow handle is made slightly wider with a bud-like projection so that the weapon would not slip out of the hand.

9) Ponthi (पोन्ति) - Ponthi is small club or mace. The use of the Ponthi is mentioned in a Grantha entitled Kalari Vidya.  

Puliyankam(पुलियंकम्)

Puliyankam means the fight of tigers. Puliyankam is a kind of sword fight popular in southern India. It is the most awe-inspiring and blood-curdling. In the Puliyankam, the combatants fight like tigers. During this fight, the combatants have to turn and twist their bodies in all possible ways and leap and jump with surprising ease and agility. Extraordinary control over the body, agility, a quick eye, and presence of mind are necessary for the mastery of this form of the sword fight. 





Data were collected from Wikipedia, www.india9.com, Oh Terrifying Mother: The Mudiyettu Ritual Drama of Kerala by Sarah Caldwell, South India - Volume 1, Kerala History and its Makers By Shri.A. Sreedhara Menon, Ayurveda: Life, Health and Longevity by Robert E Svoboda, Sangeet Natak, Issues 83-86, Kalarippayattu: the ancient martial art of Kerala by Shri.P.I.Balakrishnan, Castes and Tribes of Southern India - Volume 2 by Edgar Thurston and Shri.Kandur Rangachari, Psychophysical Acting: An Intercultural Approach after Stanislavski by Phillip B. Zarrilli, Black Belt Aug 1982, Indo-German Review: A Monthly Record of Cultural and Commercial Ties Between India and Germany - Volume 8, CCE Awareness Environmental Studies-5 by Sushri.Abha Sahgal, Indian Folklore Research Journal - Issues 2-5 and www.atlasobscura.com, Kalarippayat By Dick Luijendijk. 

Kaimal (Now Members of Kaimal Samājam)

Kaimal is an independent Hindu community now. I don't know in which year they left the Nair community. They have made their own community organisation, Kaimal Samājam. But Kaimals who receive Mālikhāna are now the members of Kshatriya Kshema Sabha. 

Kaimal(कइमळ) means noble. Kaimal was a title given to some aristocratic Hindu families by the Kings of Kerala in the olden days. According to Duarte Barbosa, a Portuguese who visited Kerala in the 16th century, when the Kings used to observe death pollution for 13 days they didn't rule their kingdom at that time. It was the Kaimals who ruled the kingdom for that particular 13 days. When the British rulers wrote Census Reports, they included Kaimals into the Nair community. It was the main reason why Kaimals were mistaken as Kiriyathil Nairs and Illathu Nairs.. 

The Cherthala Taluk of the present day was known as Karappuram and was comprised of two small principalities, viz, Muthedath and Iledath, the Kaimals who were the chieftains of these kingdoms were cousins and they were also closely related to the Raja of Cochin. 

The Udaya royal family or Villarvattam Swaroopam, had their headquarters at Udayampettur, about six miles to the east of Trippunithura.The territories, over which the family held sway, extended roughly from Udayanapuram, near Vaikkam, in the south and about Kodungallur in the north. It lay westwards of the Kuru Swaroopam towards the backwaters and comprised the whole of the sea-board minus the territories which belonged to the chief of Itappilly and the Kaimals, together known as the Anchikaimals, and it included among others the following places Cembil, Kumblam, Panannat, Elankunnapula, Cennamangalam, etc.  

Anchikaimals were tributaries of Cochin. Shri.Kesava Kaimal was prominent among Anchikaimals. He was an expert in martial arts and had mastered all of the eighteen prescribed modes of combat. The Kalari which was run under the overall supervision and under the tutelage of younger brother Shri.Purushottaman Kaimal, was renowned not only in Cochin but in neighbouring states as well. All members of Royal family of Cochin underwent their training in martial arts at Kaimal's Kalari. For this reason, Kaimal was a person whom Cochin Raja held in high esteem. 

In one website it is written that "The sons of this first Tulu Cheraman Perumal were called Ner Ninta Kaimal (The straight Kaimal) and Chuzhanuu Vanna Kaimal (The Kaimal who came in a twisted way). The son born of a Kshatriya queen was called Straight Kaimal while the descendant of Vellala (agriculturist) was called Twisted Kaimal according to Keralolpathi." I don't know if this is a correct information because as far as I have heard, there is no mention about Vellalar community in Keralolpathi. 

Today the surnames of Nair community are used by many other communities too. These communities do not have any similarities with Nair community and are not related to Nairs in any way. 




Data were collected from The Saga of Black Gold by Anuradha, The Journal of the Ganganatha Jha Research Institute, Volume 1, Pilgrimage to Temple Heritage 2017 By Infokerala Communications Pvt. Ltd and Studia, revista semestral, Volumes 48-49  

Kartha (Now members of Sāmantha Samājam)

Nair Karthas changed their caste from Hindu Nair to Hindu Malayala-Sāmantha. From now they will be known as Sāmanthans. Ancestors of Sāmanthans were the rulers of small kingdoms in Kerala. 

Kartha(कर्ता) means manager. The title 'Kartha' was given to some influential Nair families of Kiriyam subdivision(Kiriyathil Nairs) by Rajas of Malabar in ancient times. Today this surname is used by many communities. Two main types of Karthas are Sāmantha Karthas, Meenachil Karthas (they are members of Kshatriya Kshema Sabha), and Vellalar Karthas. When the British rulers wrote Census Reports, they included Karthas into the Nair community. It was the main reason why Karthas were mistaken as Kiriyathil Nairs and Illathu Nairs. 

About six centuries ago, parts of Kerala were governed by several petty local chiefs. Two such neighboring chiefs were the Kodassery Kartha and the Koratty Kaimal. 

Shri.Cheranalloor Kunju-Karthavu was a magician in the eighteenth century. He belonged to Cheranalloor Tharavadu. 

I have never heard that Illathu Nairs were also given the title Kartha. There is a typical community in Travancore region called 'Meenachil Kartha' who claim that they are Rajputs but there is no evidence for it. In the Rajput community, there are four types of Vanshas, they are Suryavansh, Chandravansh, Agnivansh, and Nagavansh. There is no information about the Vansha of Meenachil Karthas. Also, on the website of Mewar Royal family, there is no mention about Meenachil Karthas. 

In Encyclopaedia of the Madras Presidency and the Adjacent States by Vuppuluri Lakshminarayana Shastri it is written that "The Meenachil relics show that the Kuttanadu Rajah, who governed it then, had under him 16 Madambimars, who formed his military council. The descendants of the Awalur Panicker, the commander of the forces at Aryad, still draw a pension from the Government. The Alwaye archives disclose that Pularkat Kaimal, Chennat Padanair and Kalathil Kartha were the military leaders at the time."



Data were collected from Census of India, 1961: Kerala by India. Office of the Registrar General, In Kerala - Volume 1 - Page 1115 by Shri.Kumar Suresh Singh, ‎T. Madhava Menon and ‎D. Tyagi and  Tales Once Told: Legends of Kerala Adapted from Kottarathil Sankunni's Aithihyamala by Abraham Eraly. 

Nagarajas

Shree Anantashesha, Shree Vasuki, and Shree Takshaka are the most worshipped Nagarajas in south Asia. There are many temples dedicated to these three Nagarajas. 

Shree Anantashesha
Shree Anantashesha is a Nagaraja who is believed to have thousand-heads. He was born on Shrāvana Krishna Paksha Panchami. Today this day is known as Naga Panchami. His wife's name is Anantasheersha. 
Shree Anantashesha is also associated with the third incarnation of Shree Varaha, at the beginning of Kalpa, the supreme deity assuming the semblance of a gigantic boar dived into depths of primeval waters and heaved up the planet earth from the abyss. It is said that the Serpent King Shree Ananthashesha who supported one of the feet of the Boar while rising from the waters. 

Shree Vasuki 
Shree Vasuki is a Nagaraja who dwells in the underworld. It is believed that he has 'Swastika' symbol on his hood.The most famous legend in Hinduism in which Vasuki took part was the incident of Samudra Manthan, the churning of the ocean of milk. In this legend, Vasuki allowed the devas (gods) and the asuras (demons) to bind him to Mount Mandara and use him as their churning rope to extract the ambrosia of immortality from the ocean of milk. 
Because of the active part played by the serpent Vasuki in the churning operations, plenty of gems was given to the Naga kingdom, whose legendary capital Bhogavati is paved with jewels. 

Shree Takshaka
Shree Takshaka is Nagaraja who is mentioned in Yajurveda and Atharvaveda as a Naga deity and King of Nagas. He was born on Mārgasheersha Shukla Panchami. Today this day is known as Takshaka Panchami. In Valmiki Ramayana, he is mentioned as a snake supported on the water of the Ganga. 


For Nagavanshi Nairs, praying to the three Nagarajas at the time of Onam is considered auspicious. 



Data were collected from Wikipedia, The architectural antiquities of northern Gujarat: more especially of the districts included in the Baroda state by James Burgess, Henry Cousens, The Indian Encyclopaedia: Gautami Ganga -Himmat Bahadur edited by Shri.Subodh Kapoor, Snake Worship in India By Shri.G.Ravindran Nair and www.sanskritdocuments.org

Nair chieftains of Wynad region of kingdom of Kottayam

One half of the Wynad was ruled by Rajas of Kottayam. It was divided into Nadus or smaller divisions and was placed under Nair chieftains for purposes of administration. The Nadus were as shown below, 

1. Muthornad(Muthakur-nad, the country of the eldest). This division was placed under the direct control of the senior Raja.The villages included in this division were: Peria, Tavinjal and Edavaka, and the following families were appointed as chieftains over them:
1) Vazhattil Nair
2) Tavinjal Nair
3) Mulliyankizhil Nair
4) Alattil Nair
5) Ayivittil Nair
6) Varayal Nair
There six were jointly known as "Aruvaramth Janmakkars" that is, landlords of six boundaries.

2. Ellornad (Elankur Nadu of the younger branch). This was placed under direct control of second Raja. This consisted of Vemom and Thirunelli Amsams. The cheiftains were,
1) Edachana Nair
2) Vemom Nambiar
They are known as "Karushor" (Kariya Purushanmaar), men who administer the affairs of Elankuttil Swaroopam.

3. Wynad, Porrunanur, and Nallurnadu were placed under the third Raja. Wynad comprised of Kuppathode, Purakkadi, Anjukunnu and Puthadi. The cheiftains were,
1) Kuppathode Nair
2) Tonder Nambiar
3) Pulpadi Nair
4) Chikkalur Nair
These constitute Wynad Swaroopam.

4. Porunanur comprised of Porunanur and Vellamunda Amsams. The cheiftains were,
1) Manchan Nambiar
2) Karingari Nair
3) Mangalasseri Nair
4) Vattathode Nair
5) Cherukara Nair
These constitute Porunanur Swaroopam.

5. Nallurnad consisted of the Amsam of that name. The chieftains are,
1) Manchan Nambiar
2) Karingari Nair
3) Edachana Nair

6. Kurumbala Nadu comprised Kurumbala and Kottathara Amsams.This division was placed under Avinjat Nair of Payyormala, Kurumbranad Thaluk. He was the son of Kottayam Raja, who gave him the title Vazhunnavar(Ruler). Two Nairs - Thenamangalath Nair and Poyil Nair were appointed as local chieftains. Avinjat family was subsequently divided into Avinjat and Kuthali, and the senior members of these family held the position of Vazhunnavars in Kurumbala and Kottathara respectively. 

7. Edanataskur, comprised Amsams of Kottapadi, Kalpetta and Vythri with Kalpetta Nair and Kanthamangalath Nair as chieftains. 

8. Tondernadu consisted of the Amsam of that name placed under Nelliote Thirumullpadu, who granted it to his son Tonder Nambiar being styled "Kovil" and Mel-Kotta(Upper Fort). 

9. Muttil and Pakkam Desams were under Bhagiam or Pakkam Swaroopam. 

10. Veliyambam under the Vazhunnavar(Ruler). 





From Wynad, Its Peoples and Traditions by Shri.C. Gopalan Nair

Malikhana

When the British government took possession of Malabar they undertook to pay dispossessed Rajas and chiefs 20 percent of fixed revenue derived from their countries. This payment is termed as Malikhana and fixed on the revenue of the year 1800 - 1. 

A Stanomdar has absolute control during his lifetime over his income derivable from Stanom property also the Malikhana allowance received from the government. But in the immovable property of the Stanom he has the only life interest. His position with respect to it is analogous to that of a Hindu widow governed by the ordinary Hindu law with respect to the property inherited by her from her husband. 

Stanoms in some Nair families of distinction usually follows the same rule as Stanoms in Royal families. Succession to them is by priority of birth in two or more families which have separated from the parent stock. The Stanees are frequently known by the name Muppu Stanom and Elama Stanom. In rare instances, succession of the junior Stanom is not by seniortiy but by selection, and the right of selection is vested by the senior Stanee. Deceased Stanees are known by the year they died.  

The is the following list of Malikhana of persons who received Malikhana from the government. The list includes the names of members of Nair families, Royal families and non-Hindu families. 

CALICUT THALUK                                           
Calicut                                                                   Beypore                             
Manavikrama Zamorin or 1st Raja                         Valya or 1st Raja              
     Do.               Elaya or 2nd Raja                         Manayat Kovilakom Thampuraatti
     Do.                             3rd Raja                          Nediyat Kovilakom Thampuraatti       
     Do.                             4th Raja                          Panagat Kovilakom Thampuraatti
     Do.                             5th Raja                          Puthiya Kovilakom Thampuraatti                 
Ambad Kovilakom Thampuraatti                         
Puthiya Kovilakom Thampuraatti                           Puyavai
Padinjara Kovilakom Thampuraatti                        Mannil Edathil Nair
Kizhakke Kovilakom Thampuraatti 

ERNAD THALUK
Parappanad
Valu Puthiya Kovilakom Raja
 Do.     do      Kovilakom Thampuraatti
 Do.     do      Kovilakom Raja on account of 
Valu Puthiya Kovilakom Raja.

KURUMBRANAD THALUK
Ramamangalam Kovilakom Veera Varma Raja
Mudirakkel Kovilakom Valya Thampuraatti
      Do.       Kovilakom Veera Varma Raja
Kallappurath Kovilakom Valya Thampuraatti
Payyormala Avinhat Nair
Yallabhan Chattan Raman alias Payyormala Kuttaly Nair 
Kadathanadu
Paralatri Udaya Varma Raja

CHIRAKKAL THALUK
Raja Raja Varma Raja of Chirakkal
Thevangot Kovilakom Udaya Varma Raja
Kunhi Uma Rani
Kavinissery Kovilakom Ravi Varma Raja
Padnjare Kovilakom Rama Varma Raja
   Do.       Kunhandi Rani
Chenga Kovilakom Ravi Varma Raja
Udaya Mangalam Metale Kovilakom Kerala Varma Raja

PALGHAT THALUK
Shankara Varma Raja
    Do.       Elaya Raja
    Do.       Valya Thampuraatti
Neduvil Edathil Achan
Elayachan Edathil Achan, Valya Amma and Nethyar
Keyaka Konikal Edam Achan
Edathara Valya Nair
Mannur Valya Nair
Kongat Valya Nair

VALLUVANAD THALUK
Vallabha Raja
Kavalappara Minor Parvathi

KOTTAYAM THALUK
Thekke Kovilakom Kerala Varma Raja
Thekke Kovilakom Uma Rani
Padinjare Kovilakom Rani
Iruvainadu
Kiyakkedath Nambiar
Pukkot Thadathil Kunhi Lakshmi 
Kamprath Nambiar 
     Do.      Valya Amma
Chandrot Amma and Nambiar
Narangoly Nambiar
Kurungot Thadathil Nair
    Do.      Puthiya Veettil Nair
    Do.      Thadathil Puthiya Veetil Kunhi Uppaatti Amma and Kunhi Chaathu Nair
    Do.   do  Koderi Madathil Nair
    Do.   do Thazhe Kurungot Kunhi Parvathi and Lakshmi
    Do.   Vishmangalam Kunhi Parvathi and Kunhi Amma  
Kunhi Meteyi Kettil Amma and Kunhi Meteyi Kunhi Amma
Kariat Paloli Edathil Valya Nambiar
  Do.    do     Tachormal Nambiar               
  Do.    do     Kunnimmal Nambiar
 Poyyapurth Nair
Kottayam
Kiyakke Kovilakom Gange Rani
   Do.         do          Shankara Varma Raja
   Do.         do          Kerala Varma Raja  
Lakshmi Rani
Syed Hyder
Andraz de Nornah 

Note: The family of Raja of Palakkad was originally divided into nine houses called Edoms, but are now split onto various branch Edoms. The male members of Edoms are called Achans and the female members called Nethyars. The five senior males of all the Edoms occupy Stnoms known as Shekhari Varma Valya Raja, Eliya Raja etc. 



From A Manual of Malabar Law: As Administered by the Court by Shri.Kudalūr Ramachandra Aiyar