Primary locations of balija naidus in the recent history of Telugu speaking areas - From Srikakulam to Kanya Kumari

The word Balija has traditionally been associated with traders of all sorts - small traders such as the Gajula Balijas to the large merchant traders such as the Setti Balijas. The word Naidu was associated as a blend evolved from their persistent intent to defend their trade and protect their means of livelihood, and thereby, a warrior-group came into being. This warrior-group emerged from the rights given by the then Kings to be able to protect their trade, their families and communities and households.

This right to bear arms came along with the title of 'Nayakudu' that transformed across various regions as Naidu (in Andhra Desa), Nair (in Malaya Desa), Naicker or Nayakan (in Tamizha Desa), Nayak (in Kannada Desa) and Naik or Nagare or Desai (in Deccan and Konkan). The foremost of the warrior clans include the Nayaks of Madurai and Thanjavur, the Khandi Kings of Ceylon, the local ruling clans of Penukonda, Rayadurga, Kalyanadurga, Chandragiri, Udayagiri and Venkatagiri.

The communities in the Tamil speaking areas were also known as Kavara or Gavara Balijas. The Gajula Balija Naidus are the largest sub-group of the Kavara or Gavara Balijas in the Tamil speaking areas, and are known as Valaiyal Chettis or Naidus.

Gradually, the Balija Naidus became known as a warrior or trading community. It is said though, that the original Balijas would have moved out of Balijipeta in the current Srikakulam region. There is brief mention of the community in Kakatiya inscriptions, as Veera Balingyas. Similar to most European, Chinese and Arabian merchant traders, the Balija Naidus in the northern coastal areas of Andhra Desa, established the first-known merchant guilds for land-based trade and sea-going trade. One of the oldest trading guilds from among the Balijas is also known from Bellary in Karnataka.

These merchant guilds bonded with similar guilds that came to Dondra at the southern tip of Sri Lanka, and with ships that came through Madagascar or those that went out with gold from Nala Sopara. There were contacts with merchant guilds in the Arabian and Chinese lands for coordination of the land trade through the caravans that came down from Persia and Afghanistan.

The aspect of integration through trade is known from historians who study these aspects. It is said that there is mention of regional trade guilds in the Tamil speaking areas also. The trade guilds that established themselves through the southern region of the Indian Subcontinent, i.e., south of the Narmada River, became autonomous, region-by-region. This geographic separation and their ability to secure themselves through trade, brought them the power that they would naturally have wanted to assume. Similar to such trading guilds in Europe, China and the Arabian world, the trading guilds of the Balija Naidus also met regularly, had formal meetings and they recorded their discussion. If they would have made donations to the local temple, that contribution was recorded as such and such.

Similarly, if they helped the local King in times of war or drought, these decisions were recorded. These meetings of the trading guilds were recorded with mention of the armed support that they had, and with descriptions of their armies and their ability to inflict death and harm to those who would oppose their trade. These decisions were made known usually in Sanskrit, and where required, with the local language. The decisions were sealed with the symbols of the trading guilds, much like it was done in other regions of the world, at that time, with figures of items, trade goods, possessions, arms, animals or deities.

The symbols of the Nanadesi trading guild

[from http://www.tnarch.gov.in/epi/guild.htm]

Copyright with the original owner

The most unique and long-known aspect of the trade guilds of the Balijas in these regions were the splendid names by which they called themselves. The trading guild of Aihole was known as Ayyapozhil Ainnurruvar or the "Five hundred of Aihole". This would have probably meant that there were 500 trading families or communes of the Balijas at Aihole. Their geographic range of trade and movement is clearly seen from the trading guild that was known as Tisaiayirathu Ainnurruvar or the "Five hundred that went about in a thousand directions". The traders that went by sea, towards the South East to Kambuja and Java and Sumatra, and to the west to the Arabic worlds and Madagascar, were known as the Nanadesi, and those that traded in the Tamil speaking areas, were known as Valanjiyar of the Balija families, also known as Banajigas.

The trading caravans moving out of Nala Sopara towards Srikakulam and Nellore by following the major river routes of the Godavari and Krishna Rivers were usually under attack in the Konkan, Deccan and riverine delta areas. The trading guilds of the Balijas had to establish themselves along the route and defend their trade. Thus, the communities dispersed along these major rivers initially, and later, along the coast. The right to protect their trade, as given to them by the Kings, recognised the community as Balija Nayakulu, and thereby, evolved as Balija Naidu. Though it is said that the community was recognised in this manner during the Kakatiya dynasty, it is entirely possible that the right to defend their trade would have been practiced from much earlier times, and we are not entirely aware of such measures. Subsequently though, the power derived from armed combat, and from organising themselves, led the Balijas to establish themselves as Kings of local regions, and this was seen from the various kingdoms south of the great rivers, such as along the Pennar River from the southern regions of the Deccan and all the way through the current Rayalaseema region.

The Kings of these regions recognised the wealth, power and organisation of these trading guilds among the Balijas, and their ability to defend themselves, and thereafter integrated them within the armies, administration and management of the various kingdoms. Thus, in Srikakulam and all the way south to Udayagiri and Nayudupeta in Nellore region, the Setti Balijas were appointed also as tax collectors.

There is mention of Rani Mangammal, the Madurai Nayak queen. Similar to her, Vijayaranga Chokkanatha and Thondaiman of Pudukkottai were Balija Kings. The earliest inscription written in Telugu was derived from the donation of land to the temples in the Tamil speaking areas, especially, the Kalamalla copper plate that provides information of the Charter of the Telugu speaking Chola Kings, who were descended from the Karikala Kings. The coins issued by Rani Mangammal and her royal dynasty are known to have legends in the Telugu script. Similarly, the mural paintings of the Nayak period, in the 16th to 18th Centuries, in the Tamil speaking areas, have labels in Telugu from the Balijas.

Inscription informing about donation of lands to temples

at Kanchipuram c. 17th Century

[From http://www.tnarch.gov.in/epi/ins6.htm]

Copyright with original owner

The Balijas were known to marry into other clans, and in spite of some opposition through history, have managed to make a mark for themselves and be remembered for posterity as warriors, generals, Kings and today, as politicians and people-friendly positions such as film stars or sportspersons. The foremost of such integrated families was of course, Krishnadevaraya, the Emperor and one of the most powerful Kings of India, ever known. He ruled over the great Vijayanagar Empire. There were other forms of community-level integration within the royal families with Balijas, and one of these included the Kota Balijas. The great King, Ramaraya, the last ruler of the Vijayanagar Emperor, and belonging to the Araveeti dynasty, was a Kota Balija. One of the later Kings was Kasturi Naidu, also Pedda Koyenti Nayudu of the Vasarasi family of the Balijas.

Scene near Srivilliputtur. c. 20 July 1792 (at Alagarkoil, a temple in the hills 7 miles west of Srivilliputtur)

Alagarkoil area, near Srivilliputtur in July 1792

Pencil and wash drawing by Thomas and William Daniell of a scene near Srivilliputtur, dated c.20 July 1792. Inscribed on back in ink: '129, Near Allegreycoil. Near Chevulpettore'; in pencil: 'near Allygreycoil. Shevalpettore.'

From March 1792 to February 1793 the Daniells travelled through South India. At that time the Tinnevelly district was still unmapped and unadministered by the British. The artist were greatly impressed by the 'sublimity' of the scenery with great forests and hills. Near the fort of Srivilliputtur they drew a view of the a small temple on the hill at Alagarkoil.

This post is entirely derived from the webpage at - http://www.bl.uk/onlinegallery/onlineex/apac/other/019wdz000000234u00000000.html - as on 19 August 2013. All copyright rests with the original owners in all forms. The information is reproduced here entirely on non-profit basis for awareness about the ancient history of Srivilliputtur. No intent is implied and none is expected other than the information in the original pages. 

Periya Tirumalai Nambi and his descendants

Periya Thirumalai Nambi, also known as Srisailapoorna, was the maternal uncle of Swami Ramanujacharya and Govinda Bhattar (embar) and was also their philosophical mentor (acharya). [Reference - http://anudinam.org/2012/06/02/periya-tirumalai-nambi-thirunakshatram/]

He was one of the five principal acharyas of Swami Ramanujacharya, who was recognised as the jagadacharya. According to the orders of Alavandar, it was Periya Thirumalai Nambi who was supposed to hand over the Sri Ramayana to Emperumanar. Every day, he was involved in the act of divine theertha kainkaryam to Venkateswara, and would carry water from Akasa Ganga for Srinivasa thriuvaradhanam.

A strange incident occurred at that time. Elaiyazhvar and Govinda were learning Samanya Sastra under Yadava Prakasa. At that time, there was a conspiracy to kill Ramanuja during a pilgrimage to Kasi (ie Benaras). Knowing about it, Govinda rescued Ramanuja. At Kasi, during a dip in the Ganges, a sivalinga was found under the river by Govinda. Due to this incident, the Vaisnava Govinda was advised and renamed by his guru, Yadava Prakasa, to be known as Ullan Kai Konarindha Nayanar, and in turn, he became an ardent devotee of Shiva and settled down at Sri Kalahasti. To this day, there are Vaisnavas in Sri Kalahasti, who are known to be ardent devotees of Shiva.

Periya Tirumalai Nambi

From - http://anudinam.org/2012/06/02/periya-tirumalai-nambi-thirunakshatram/

Later, Periya Thirumalai Nambi, on the request of Ramanuja, went back thrice from Thirumalai to Sri Kalahasti to bring Govinda back to the Vaisnava fold. He went along with his disciples, and sat on the path through which Govinda would pass by to pick flowers for prayers. At this location, he started giving a lecture to the disciples on the words of Nammalvar, about worshipping the feet of Sriman Narayana by offering flowers. Govinda realised the efforts of Periya Thirumalai Nambi, and returned from Sri Kalahasti.


Transferring the Ramayana to Ramanuja
Swamy Alavandar had given the responsibility to various disciples of transferring sampradayic knowledge eventually to a single successor, Swamy Ramanuja. Among the tomes, the Ramayana was given to Periya Thirumalai Nambi and he was to hand it over to Ramanuja. Therefore, he forwarded instructions to Ramanuja to come to Thirumalai to receive the treasure.

As you may know, or may not, Thirumala hills are also known as Seshachala, i.e. the incarnation of Adi Sesha, the great-snake companion of Narayana. Swamy Ramanuja was also later considered to be the incarnation of Adi Sesha. Upon arriving at Thirumala, Ramanuja could not bring himself to walk upon the sacred hill. He therefore, started to walk with his knees. On hearing of this, Periya Thirumalai Nambi rushed to the location and welcomed Ramanuja. He said, "If you would begin climbing the divine hill in this manner, upon your knees, then devotees would not be able to brave it to do the pilgrimage. They would find it difficult to reach Narayana. Walk up in the normal manner. Consider this to be similar to bhagavat kainkaryam. Seshachala or Adi Sesha wold only be happy to be blessed by the feet of a devotee (bhagavata sripada sparsam)."

Ramanuja asked in return, "In order to inform me about the manner of my walk on Tirumala, did you have to run all the way? You could have sent anybody younger (or, lesser) with your instructions."

Periya Thirumalai Nambi replied, "Yes. I did want to send somebody smaller than me, and I searched for one all over Tirumala, but, I could not find anyone smaller than me to explain the greatness of Tirumala to you."

Ramanuja stayed in Tirumala for thee days and later came down to Tirupati and made a place for himself to dedicate himself to Sri Ramayana Kalashepam. Every day, for a year, Periya Thirumalai Nambi would complete the offering of waters to Narayana, as Theertha Kainkaryam and come down to Tirupati to expound upon the meaning of Srimad Ramayana to Ramanuja. Upon completion, Periya Thirumalai Nambi asked Ramanuja to seek a gift or reward or an offering from the guru to the shishya, unlike the aspect of gurudakshina from a student to the teacher.

Ramanuja requested Periya Thirumalai Nambi to send Govinda Bhattar along with him and this was agreed to. It was Govinda Bhattar who felt dismayed, but had to obey the Acharya. On beginning the journey, Govinda Bhattar could not suffer the separation from his teacher, and became sick. Realising his anguish, Ramanuja allowed him to return to Tirumala. Govinda Bhattar arrived at the house of Periya Thirumalai Nambi and knocked on the door. When the teacher's spouse wanted to open the door, she was told, "Does any one feed the cow that has been given away?"

Hearing these words, Govinda Bhattar understood his mistake and returned to Swamy Ramanuja and was with him until the last.

Later, as Periya Thirumalai Nambi got older, and was carrying on with his daily duties of carrying water to Lord Venkateswara, a small boy blocked his way and requested for the water. Periya Thirumalai Nambi refused to give water to the boy despite several requests since he would have to walk back to Akasa Ganga to bring water afresh. The boy hit the pot with a small stone and began to drink the water that poured out of the sharply accurate hole. As the weight decreased, Periya Thirumalai Nambi realised the situation and was upset. Upon that moment, the boy showed the manifestation of Narayana as Venkateswara and instructed Periya Thirumalai Nambi to fetch the sacred water from the nearby Koneri Pushparini.

As days and years went by, Periya Thirumalai Nambi could not perform the service of bringing water to Venkateswara. Therefore, he requested the Lord to partake of the food at the residence of another devotee.


Periya Thirumalai Nambi and his descendants

Periya Thirumalai Nambi was the grandson of Yamunacharya a.k.a. Alavandar. He had two sons - Pillai Tirumalai Nambi and Tirukkurukaippiran Pillan. Most descendants went off in these two lines, and went away to propagate Sri Vaishnavism. Some became rajaguru at Vizianagaram, Rayadurg etc, while the descendents of Tirukkurukaippiran Pillan settled in Kanchipuram, Valankuppam, Surapuram, Navilpakkam, Srirangam, Kumbakonam and Mysore among other places. The line from Pillai Tirumalai Nambi settled in Tirumalai in order to continue the service started by their father, Periya Thirumalai Nambi. To this day, the action of Kainkaryam of transporting Akasa Ganga water to Lord Venkateswara for the aradhanam and for offering Thulasi leaves at his holy feet is the responsibility of the family, now known as Tatacharya. They are known in the devasthanam records as Thozhapacharyas.

There is a delightful story of Periya Thirumalai Nambi and his dedication to the service of Lord Venkateswara. He would transport sacred water from Papavinasam, about five miles away from Thirumala for the daily prayers. On one particular day, a bird trapper met him and asked him for water, by addressing him as "Thatha" (= Grandfather). Periya Thirumalai Nambi refused to give the sacred water to the bird trapper since he intended to transport the water for the Lord's abhishekham. The bird trapper was innovative, and he hit the earth with an arrow and from therein, he kept drinking the water. From the next day onwards, Periya Thirumalai Nambi began to collect the water from the nearby place. Seeing this, the bird trapper desired that the water for the abhishekham should be taken from the place where he had shot the arrow. This location is now called Akasa Ganga, and Periya Thirumalai Nambi was convinced that the bird trapper was none other than Lord Venkateswara.

Periya Thirumalai Nambi was responsible for the inspiration for Ramanuja in the Saranagati Gadya. Periya Thirumalai Nambi had two sisters who were married to Kesavasomayaji and Pundarikaksha. A son was born to his sister, Kantimati and Kesavasomayaji at Sriperumbudur, and was named Ramanuja. Upon knowing this, Periya Thirumalai Nambi rushed to the child and blessed him by inscribing the marks of Shankha and Chakra as protective sacred symbols.

He was worried about his second nephew, Govinda, and reverted him back to the study of Srivaishnavism from Saivism. Later, he entrusted Govinda to the care of Ramanuja. Govinda was named as Emberumanar but was usually called as Embar. Periya Thirumalai Nambi handed over his second son, Tirukkurukaippiran Pillan as Gnanaputra (= one who would inherit the wisdom of Sri Ramanuja).

Upon inspiration from Ramanuja, it was Tirukkurukaippiran Pillan who wrote the commentary - Arayirapadi  (= Tiruvoimozhi). Ramanuja declared him to be competent to be in charge of the Ubhayavedanta. Periya Thirumalai Nambi stayed at South Mada Street in Tirumalai and the house is under the management of the Thozhappacharyas (= Prathama Acharya Purushas of the Tirumala Tirupati Devasthanams).

Sharada Bhushan - Indumati - my mother

My mother, Sharada Bhushan, daughter and eldest child of Muniswamy Naidu and Hymavathy Naidu of Chennai, traveled from south India, to Mumbai upon her marriage to Balapila Naga Bhushan. At the time of her first journey to Mumbai, she had never been to the great megapolis, did not know Hindi or Marathi, and had a smattering knowledge of English. She had studied M.A. in Telugu at the University of Madras, at Queen Marys College, and was later teaching Telugu at Stella Maris College.

She arrived at Mumbai, learnt the art of cooking food on a kerosene stove, and later using gas cylinders, did her house management for more than 15 years without a refrigerator, and for more than 20 years without a washing machine. She would wake up at 05.00 - 06.00 am everyday, take care of her needs, cook food for everyone - breakfast, lunch and dinner in one go - and leave home by 07.30 - 08.00 am to go to the Andhra Education Society High School and would return only around 7.00 pm.

She studied and learnt and mastered English, Hindi, Marathi, History and HR while at Mumbai. I studied Marathi along with her, getting the Pravin, Pravesh and Prabodh certificates in Marathi. She also completed her B.Ed and M.Ed degrees.

[To be continued...]

With my mother, Sharada Bhushan, sometime in 1963

My mother would sometimes speak of her early days in Mumbai... of her fear in traveling alone around and about in the big big city. She said that the fear lasted about a couple of months. Later, I remember, she would take me and my sister, even as kids in KG and primary school, and we would travel through suburban trains, buses, change over at different stations and bus stands, or sometimes we would travel by train, bus, train bus etc if we would go to Borivili to meet Rosy Aunty (Nagendra Babu's elder sister).

My parents, B. N. Bhushan and Sharada (Indumati) Bhushan, sometime in 1962

Jairam Naidu - my father's brother-in-law

Jairam Naidu, my father's brother-in-law, was an entirely larger than life personality. Jovial, genial, happy and excellent in living his life for the day. He never seemed to think about a tomorrow, and yet, managed a large family. Lived at Nanganallur, when I met up with him in 1978 and thereafter, and I enjoyed watching how his house grew from a thatch roof small house, to firmer designs. He had his sorrows and troubles, and I remember always that he never shared his problems with my father and my uncle, Shantaram Naidu, who loved him genuinely.

Money was hard to come by, in those days, and Jairam Naidu, treasured every effort of his. He traveled from Nanganallur through the city to Ennore Foundries, and was to be known by it. He found his second son-in-law, chronologically, the first - Chandramohan. Later, Balaji Naidu, my cousin, got Jairam Naidu's job at Ennore Foundries and has been working there ever since.

Jairam Naidu was son of Shanmughavalli and Alagiri Singhari Naidu. He had a sibling, Devaki Amma, who passed away at the young age of 18 years. Jairam Naidu married Pramila, daughter of Shyamala Ranga Bhashyam and Rambai.

Shanmughavalli and Shyamala Ranga Bhashyam were siblings, and children of Neela Meghala Shyamala Naidu and Rukmini Devi, residents of Srivilliputtur. Shanmughavalli was married to and settled in Chennai.

Jairam Naidu at Ennore Foundries, Chennai

On the day of his retirement from Ennore Foundries

My mother's brothers and sisters

My maternal grandfather, Muniswamy Naidu and maternal grandmother, Hymavathi Naidu, had six children - three brothers and three sisters.

(1) Sharada Bhushan nee Indumati (1930 Chennai to 1996 Mumbai) - spouse Mr. Balapila Naga Bhushan (1927 Belgaum to 2009 Pune - earlier known as Balapila Navaneetha Krishna Naidu)
Children - Bharat Bhushan (b. 1962 Chennai - myself) and Sarala Bhushan (b. 1963 Chennai)

(2) M. Kuchela Naidu - spouse Pramila Kuchela Naidu
Children - Satya, Govindamma

(3) M. Gopinath Naidu - spouse Girija Gopinath Naidu
Children - Bhagyashree (?) aka Amul, Prasanna, Indira Jayashree

(4) M. Bhaskar Rao - spouse Bharati Bhaskar Rao
Children - Nagasayana Babu, Poornima aka Paapa, Raghu, Chinni

(5) Saraswathy Purushottam - spouse Purushottam
Children - Mahendra Babu, Phaneendra Babu

(6) Shyamala Nagaraj Naidu - spouse Nagaraj Naidu
Children - Yugendra, Kumar and Bharini

Narayanaswamy Naidu, Chinna Thayamma and some friends who made good in Trichy during 1905 to 1940

One contemporary friend or acquaintance of my paternal maternal great grandfather, Shri Narayanaswamy Naidu and my paternal maternal great grandmother, Chinna Thayamma, residents of 12 Mannar Pillai Street, Trichy during 1900 to 1950 at least, or perhaps 1960, was that they had some friends whose names are remembered by relatives to this date. My father, Balapila Naga Bhushan, used to speak of a well known sweetmeat merchant in Trichy, who began in Palakarai area around 1905 and later, (1908, it seems, as I found out from the net) and established a successful business. This was Shri B. Govindarajulu Naidu. My paternal grandfather, Shyamala Ranga Bhashyam, was born in Srivilliputhur in 1899, and was sent up to live in Chennai with his sisters, Balamma and Shanmughavalli sometime in 1910.

Shri Narayanaswamy Naidu and Chinna Thayamma were acquainted with Shri B. Govindarajulu Naidu, and my father remembers my grandfather speaking about him after he moved to Trichy upon marriage with Rambai, and resettled in the town.

I read from the internet pages from the well doing sweetmeat shop - BG NAIDU SWEETS - that the brand name is doing well and is a household name in Trichy and Pudukkottai districts. Began in 1908 by Hon. Shri B. Govindarajulu Naidu, the shop chain is a successful business firm now. Shri Govindarajulu Naidu came from a small hamlet, Iluppur, between Pudukottai and Viralimalai. He was followed by his son, Hon. Shri B. G. Bakthavatchalam. I remember my father speaking about Shri Bakthavatchalam on occasion, in reference to Trichy. They have dairy farms at Keelamullaikudi village, Trichy and a centralized industrial kitchen at Sangliandapuram, Trichy. Shri B. G. Bakthavatchalam and Smt. B. Santha Bakthavatchalam have been followed by his four sons - Mr. G. B. Balaji, Mr. B. Badrinath, Mr. B. Kedarnath and Mr. B. Amarnath. [From the information in their website - I was intrigued by the choice of names - Venkateswara and Shiva... remarkable and terrific. Much like Shyamala Ranga Bhashyam's choice of Krishna and Ram for his sons.]

Gajula Balija Naidu - Related surnames and family names in Tamil Nadu of 1860 to 1950

Balija Naidus were usually a trading community, found in all cities and mofussil towns of the Madras Presidency, from Srivilliputhur to Srikakulam. There were two major groups. The royalty - the Balija Nayaks, the Kings of Madura, Tanjore and Vijayanagar - were from the same community. As were their generals, ministers and governors. The second group were the traders - and of these, there were two major groups - Gajulu or Gazulu Balijas (bangle sellers) and the Perike Balijas (salt sellers).

In the current Tamil districts of Madras Presidency, the Balijas came to be known as Vaduga and Kavarai. To distinguish between the glass-bangle sellers and the gold jewellery traders, the Gajula Balijas involved in the richer trade got the titles "Chetti" and this was usually preferred. Commonly different surnames are - Naidu, Nayakkan, Chetti, Setti, Nayak, Kavarai, and Valaiyal Chetti among others.

[Valaiyal = Bangles in Tamil... i.e. Gajulu]

The Gazula Balijas in Nellore areas - 

from "The Vizagapatnam District Gazetteer" edited by W. Francis - 1907

The Balija Chettis or Setti, and sometimes, Shetty Balijas, and Sugavansi Balija controlled trading guilds. These communities became powerful and had tremendous impact on the trade of Vijayanagar. These guild-master families were given the title "Desai" by the Vijayanagar Kings. The Chetty families in Srirangam, Kumbakonam and Thanjavur were closely related to many Gajula Balija Naidus.

I remember my parents and grandfather being close friends of the Chetty families who were jewellers in Matunga, Mumbai, because they knew each other from back in Srirangam and were probably related, or close enough. The Chetty families, as I was told by my paternal grandfather, were actually Gajula Balijas, but on research, I learn that they were preferential to the community title - Kavarai Gajula Bangaru Naidu. This is the crucial distinction from glass bangles to gold jewellery traders.

There are variations in the surnames or family names. These include - Balija, Banajiga, Balanja, Bananja, Bananju, Banijiga, Balijiga, Valanjiyar, Balanji, Bananji, Baliga - derived from the Sanskrit term for Vanik or Vanii - a trader. It was the Banajigas who comprised trade guilds, and were famously known during the pre-medieval and medieval period as the five hundred lords of Ayyavolu. The name - Balija - also came to include Boya, Golla, Gavara and others during the rule of Krishnadevaraya of Vijayanagar.

The largest groups were Kapu, and these extended to Vakkaligas. In Kannada, some of these groups and communities came to be known by other names, including Pusala. There are communities named after their nativity - such as Gonuguntla Desayi Chetti - named after Gonuguntla Village. Yet another community was Gandavarapu, who were Gonuguntla Balijas, and migrated to Cuddapah. Other names included Mulaka, Miriyala, Vyasa, Tota, Kondeti, Gopathi and Perike among others.

The official status for Gajula Balija Naidus or Gazula Balija Naidus are -

Shyamala Ranga Bhashyam - my paternal grandfather - the history of the name

The name, Shyamala Ranga Bhashyam, is unique and with a glorious tradition to it. I want to write it here and present it to all my cousins and nephews and nieces, and those to come... for them to know and to be proud.

To speak about the name in this unique combination - Shyamala + Ranga + Bhashyam, one needs to invoke the words -

Srimathe Ranga Ramanuja Maha Desikaya Namaha

Sri Ranganatha Divya Mani Padhukabhyam Namaha

The name is part of the guru parampara from Narayana himself (ie Vishnu) to Shri Ramanuja, aka Bhagavath Ramanuja, and this parampara is known also as the Sri Bhashya Parampara. There are many other names to the succession, and one of them also includes the terms Alavandar and Peria Nambi, which are quite significant and I shall explain in a different post. 

The initial names of the guru parampara are - 

(3 names deemed to be that of the gods)

Shri Narayana, Vishnu, Sri Vasudevan

Sri Mahalakshmi

Shri Vishvaksenar

Nammalvar

Sri Nathamuni

Sri Pundarikakshar or Uyyakondar

Sri Ramamisrar or Sri Manakkal Nimbi

Sri Alavandar

(of these, Sri Nathamuni and Sri Alavandar are also names in the family)

From this point - the Rahasyam of Sri Bhashyam begins as the Bhagavath Vishayam

And, most significantly, some branches of various families get to locations in Kerala, Tamil Nadu, Karnataka, Andhra Pradesh, Maharashtra and even north to Haridwar and all the way back to Nepal and Tibet. But, these breaks are beyond any geneology, and return only when they become an entirely new group, language, gotra, caste or community. 

The line of names in the guru parampara continues -

Peria Nambi Peria Nambi

Sri Ramanujar

Prana tharthi haran Thirukurugai Pillan - or - Thiru Kurukai Pillan
RamAnuja Pillan Sri Vishnu Chithar - or - Vishnu chithar

RangarAja Pillan Nadadur Ammal - or - NadAdur Ammal

[all breaks go towards Kerala]

Appullar

Swamy Desika

Kumara Varadhachar

Brahma thanthrar

Gadika satham Ammal

AdhivannSatakopar

Sri Varadha VishnuvAchar [the name - Varada - is established]

MahaDaya Deesar

Ahobilam Desikachar [all breaks go towards south Andhra Pradesh]

Shashta Parankusamuni 

Srisaila Thatha Desikan 

Srisailam Srinivaschar

Vasthya Ramanujachar 

Paravasthu Venkatanathachar 

Velamur Ranganathachar 

Chithanna Veeraraghavachar - or - Srisaila Venkatachar

VelAmur Rangapathi Desikan 

Kalyanavaham Ranganathar 

Paduka sevaka Ramanujar

Gopalarya Maha Desikan

Vazhuthur Andavan

A distinct root gets established in the guru parampara at this moment at Srirangam, onwards - 

The root is also known as the Kalakshepa Parampara and is based at,  of all places, the most significant - also at Poundarikapuram Asramam - that is, the Ashrama of Pundarika, much much before the place of Pandharpur in Maharashtra becomes a significant pilgrimage location. 

Vazhuthur Andavan

PeriAsramam, srirangam Poundarikapuram Asramam,

Many other acharyas take the line forward from here...  And the guru parampara is now known as - Sribhashya or Bhagavat Vishaya Parampara - totally dedicated to the Srimad Bhagavad and gets to be firmly established exclusively as the Sri Bhashya Parampara

The primary acharya now, is - Thirukkurugai Piran Pillan

[Very significant in the sense that Shyamala Ranga Bhashyam's family + house name was Bala Pilavar or Balapila]

Thirukkurugai Piran Pillan aka Kurukesar was the second son of Periya Thirumalai Nambi, and therefore also rendered himself as the younger Piran Pillan aka Thirukkurugai Balapiran Pillan. Born in 1161 AD, within Poorvashada Nakshatram, in the month of Srimuka Aippasi, in the Shadamarshana Gothra. 

Thirukkurugai Piran Pillan was entrusted directly to the care of Sri Ramanuja and studied vedanta, divya prabandham and other sastras, and performed sidhantha pravachanam in Srirangam. He authored the Bhagavath Vishayam in 6000 padi. Sri Ramanuja decreed that this great work should be recognised as one of the important kalkshepa grantham. 

Sri Bhashyakarar was given the responsibility by Sri Ramanuja to appoint simhasanatipatis for the propagation of the Srimad Bhagavat. Seventy-four (74) simhasanatipatis were appointed. Of them, Thirukkurugai Piran Pillan was also one of them given the responsibility for the propagation of the Srimad Bhagavat. 

The line continued - 

Thirukkurugai Piran Pillai

Sri Vishnu Chithar (1106 to 1197 BC) - conducted pravachanam to vaishnavas in Srirangam. Authored Vyaakyana Grantham for Vishnu Puranam. 

Nadadur Ammal - Varada Desikar (1165-1275) - The name - Varada - becomes firmly entrenced in the guru parampara henceforth. 

This is indeed an amazing verse - 3  related family names are part of this - Varada, Bhushan and Bhashyam. My maternal great-grandfather was Varada, and my paternal grandfather was Bhashyam, while my father's name was Bhushan.

Vandheham varadharyam tham vathsabhi jana bhooshanam

Bhashyamrutha pradhanadyas sanjeevayathi mamapi

The guru parampara continues

Srimad Adivan Satakopajeer (b. 1379) - established the sacred Ahobila Mutt and was the first Acharya for more than sixty years, until 1458.

Sri Ranga Ramanujar - aka Upanishad Bhashyakkarar - in a very significant rendition says -

Yenopanishadham bhashyam ramanuja mathanugam

ramyam krutham prapadhye tham ranga ramanujam munim

Continuing -

Sri Ranganathaya - born to Swamy Desikan in 1317 AD. Was succeeded by his son and disciple -

Kumara Varadacharya - aka - Nainaracharya.

He set up an idol of his father at the Srirangam temple, and later, at the banks of the Venna River, at Thanjavur, he installed an image of his father in the temple of Neelamegha Perumal. 

Later,  he composed the Pillai Anthadhi - a poetic tribute to his father in 20 slokas. 

Continuing -

Thruteeya Parankusar

Vangipuram Srinivasar Muni - born at Thiruvallur

Srisailam Srinivasachar

Munivahana Swamy

Chandragiri Venkatacharya

Padukasevaka Ramanuja

Neela Meghala Shyamala Naidu - My paternal great grandfather

Sometime in 2009, I came to know that my paternal paternal great grandfather was Neela Meghala Shyamala Naidu, born in Srivilliputhur, married to Rukmini Devi, father of Balamma, Shyamala Ranga Bhashyam and Shanmughavalli, grandfather to twelve children.

The name - Neela Meghala Shyamala - is tremendously awesome. It is the name given to Panduranga, the aspect of Krishna, the dark one, as compared to blissfully beautiful dusk clouds.

The name originated with Vaishnava traditions in appreciation of Vishnu's Varaha Avatar, and the possibility that Lakshmi would never have been away from his side, and therefore there would be a  Lakshmi Varaha Avatar. Therefore, Vishnu's Varaha Avatar would always be as beautiful as the rain-laden clouds at dusk. That is indeed a splendid name to live up to.

Swami Desikan in the Dasavathara Slokam salutes Vishnu's Varaha Avataram and describes the Lord coming out of the ocean, but holding Lakshmi firmly on his giant tusk. This rendition is based out of Srivilliputhur, and therefore the name is apt. Andal (Bhumi Devi) salutes Vishnu for the gift of the Varaha Charama Slokam - Naacchiyar Thirumozhi - 11.8 - wherein she says that Sri Ranganatha who took the form of the Varaha avatar and blessed us with the knowledge is completely perfect. Andal renders that she cannot wish away the image of the form of Varaha Avatar, even if she tried her best.

Later, Nammalvar visualised Vishnu as a veritable Blue Mountain, accompanied by two crescent moons (in describing the tusks of Varaha), and holding Lakshmi Devi on one of them and emerging from the ocean. He uses the words - sammuthitho neela ivachal-lo mahan... 

At that moment, he uses only the first word - neela

Later, Muthuswami Dikshitar renders Nammalvar's composition in the Sri Lakshmi Varaham Krithi, in Abhogi Raagam, and salutes the Varaha Avatar as that of Sriman Narayana. He explains that since Lakshmi never leaves the side of Vishnu in any avatar, she would have to be included in the slokam. Therefore, he sings about the presence of a Lakshmi Varaha Sthalam on the banks of the Tambara Bharani River, and recognises Narayana as Sritha Jana Subha Pratham and renders unto him, his appearance - as Neela Megha Jaya Shyamala gathiram, Neela Bhudhevi Sthuthi Paathiram.

There is a verse that is in dedication to Shri Krishna -
Neela megha shyamala roopa gopala, nithyananda swarupa krishna gopala
deva deva devaki baala gopala, vasudeva vaarija nethra gopala... 

and another one in dedication to Shri Rama -
Shri Raama Neela Megha Shyama, Kodandarama...

With all this dedication to Shri Krishna and Shri Rama in various aspects, it was no surprise for Shri Neela Meghala Shyamala Naidu's son, Shri Shyamala Ranga Bhashyam to name his sons after Shri Krishna and Shri Ram...

Daya Krishna, Navaneetha Krishna, Venkata Krishna, Murali Krishna
Kaushala Ram and Shanta Ram

And, by the most amazing coincidence, when my nephew was to be named in the 21st century, 200 years after my great grand father, without being aware, and unknowingly, my brother chose him to be named as Neel...

Finally, is the wonderful rendition to Panduranga, as Neela Megha Shyamala in the movie, Pandurangudu...

Srivilliputhur Sri Andal temple and Srirangam Sri Ranganathaswamy temple - age-old relationship

The Sri Andal temple at Srivilliputhur and Sri Ranganathaswamy temple at Srirangam have age-old links between them. Annually, temple honours from the Sri Andal temple are received at the Sri Ranganathaswamy temple. These honours are brought by representatives including the sthalastar of the temple and are received with respect by the temple priests and the administrators. These honours include holy clothes for Sri Ranganathar and Sri Thaayar, along with garlands and fruits. This is usually brought over to coincide with the occasion of the Chithrai Car Festival at Srirangam.

Similarly, sacred gifts and temple honours from Sri Ranganathaswamy temple are sent annually to the Sri Andal temple to coincide with the occasion of the Adi Pooram festival.

Solanur, Taranoor and Manikund - place names for Thayamma's activities

In a different blog post in this blog - titled - Shyamala Ranga Bhashyam's Family - I have posted the following information -

Narayanaswamy Naidu and Thayamma (second wife) - mother of all eight children - stayed at 12 Mannar Pillai Street, Tiruchirapalli. had property at Taranoor and Manikund near Tiruchi. Main income was probably from rental properties. First wife - deceased. Thayamma was reported to be a trusting and generous person. It is said that the lawyer who used to fight their legal battles on their properties became so rich that he purchased their horse carriage (victoria) that belonged to Narayanaswamy Naidu. They handed over different properties to each of their children while they continued to stay at 12 Mannar Pillai Street.

and, 

My paternal maternal great grandmother, Chinna Thayamma, as she was called (for, the first wife was also named Thayamma, and she was usually referred to as Pedda Thayamma), would go to Solanur, to take care of the cultivation and agricultural plots. She would usually go accompanied by Rangarajulu Naidu or Govindaswamy Naidu.

I have been trying to locate the places - Solanur, Taranoor and Manikund. Without success.

My paternal aunt, Pramila Jairam Naidu, informed me that Manikund is a place name for a location within the city limits of Tiruchirapalli, proximate to Mannar Pillai Street, and her grand mother, Thayamma, had properties in the area. It was about a "furlong from 12 Mannar Pillai Street". It was near "Gandhi Market". There was also a temple to Krishna that she referred to as "Krishnan-Kovil".

Mannar Pillai Street and Gandhi Market, Tiruchirapalli

They lived in a house given to them by Thayamma. My grandfather, Shyamala Ranga Bhashyam, and grandmother, Rambai, lived in this house with their children. This was until Rambai's brother, Govindaswamy Naidu, got angry with the arrangement and wanted the house for his own, and asked them to vacate it. This caused a permanent rift between Rambai and her brothers, and she determined that she would not return to them. And, I guess, she never did.

Taranoor could also be a location within Tiruchirapalli of 1900 to 1950.

Solanur is supposed to be an agrarian hamlet, "more than five miles" from Trichy. This seems to be appropriate with Sathanur, along the Cauvery River, towards Thanjavur. I could be wrong. It seems she would cultivate paddy in  this region, when my paternal aunt, Pramila Jairam Naidu was 11 years old.

If anyone can help me with these place names, please post as comments to this blog post or send me an email at bharatbhushan@yahoo.com 

Adumala Vakulabharanam Naidu - a relative I did not know about...

Adumala Vakulabharanam Naidu was a relative that I did not know about at all, until today, ie 15 February 2013. He was spouse of Balamma, eldest child and daughter of Shri Neela Meghala Shyamala Naidu, my paternal paternal great grandfather and Rukmini Devi, my paternal paternal great grandmother, residents of Srivilliputhur, south south Tamil Nadu during 1850 to 1920. Balamma was the elder sister of my paternal grand father, Shri Shyamala Ranga Bhashyam.

I did not know about Balamma's family, and never knew that she and her sister, Shanmughavalli, had married two cousin brothers, Adumala Vakulabharanam Naidu, and Adumala Alagari Singhari Naidu of Madras. Since the two sisters were married at Madras, the family moved out of Srivilliputhur to Madras. Later, my paternal grandfather was married to Rambai (aka Kodamma) of 12 Mannar Pillai Street, Trichy, sometime in 1915-1920.

Adumala Vakulabharanam Naidu was the son of the elder brother, while Adumala Alagari Singhari Naidu was the son of the younger brother.

Vakulabharanam - wow! what a name... made everything spin on its tip. There are variants. One could be - Vakalabharanam while the other variant could be Vakulabharanam.

Vakulabharanam is a classical Carnatic raga. This raga is the fourteenth Melakarta Raaga in the 72 Melakarta Raagas of Carnatic music. It is also sometimes called the Dhativasantabhairavi or the Vativasantabhairavi in Carnatic music.

The sudden mention of the name just blew me away, when I heard it from my paternal aunt, Pramila Jairam Naidu, who was spouse of Jairam Naidu, son of Algari Singhari Naidu.

The other variant - Vakalabharanam - that does not seem possible, is a surname that occurs rarely. Except, there is a twist in the story for this variant - The surname seems to occur only in the Srikakulam-to-Visakhapatnam area of north north Andhra Pradesh.

So you see... why the name takes my breath away... you have here, Shri Neela Meghala Shyamala Naidu and Rukmini Devi, of south south Tamil Nadu, wanting to marry off their two daughters, Balamma and Shanmugavalli, and did they find a matrimonial alliance with male siblings in a family of Balija Naidus of Madras, except they may have been getting a genetic root mix up with a family that has ties in north north Andhra Pradesh. What a span! What a panorama! Amazing.

Naidus of Srivilliputhur area during 1850 to 1925 - some notes

There were historical concentrations of Naidu populations in Tamil Nadu since the Vijayanagar and other empires that conquered lands from Andhra areas to Kerala-Tamil Nadu areas and vice versa, i.e., from South Tamil Nadu to Andhra-Karnataka areas. [Of course, that's a different post...]

Today, most Naidu families in south-south Tamil Nadu speak Telugu at home, in a local accent, but probably cannot read or write it fluently. They would definitely be much better at Tamil, and perhaps, Malayalam. English? Absolutely. Better than the English, most certainly!!!

During 1850 to 1925, the Naidu families would have been proficient in Telugu, following Andhra cuisine, customs and marrying into similar caste and communities, including very specific sub-caste groups. Today, it would be the larger community preferences.

The Naidus during 1850 to 1925 in these areas were known as 'Nayakkars' since they were similar to warrior clans of the local Naick (= Chief). Since the Telugu language that they spoke was known locally in south Tamil Nadu as "Vadugu", the Telugu-speaking community came to be known as 'Vadugars'. So, Vadugars were the larger community, while the Nayakkars were a sub-set. Within this sub-set, there would have been Kamma Naidus, Balija Naidus and other groups.

The southern most group of Nayakkars that probably knew each other would have been residents of today's Madurai, Ramanathapuram and Tirunelveli districts. They lived mostly in villages and specialised in the cultivation of cotton and chillies. The headman of the village was known as the 'Vooru Nayakkar' or 'Vooru Naicker'. Historically, the Naidus in this region have been recognised as economically backward classes and have benefited from the opportunities since Independence and have studied well and moved to wherever their fortunes and future took them.

There is a significant difference when you compare the communities while at Tirunelveli and Srivilliputhur and when they are in the Madras-Chengelpet-Thanjavur-Kumbakonam-Tiruchirapalli-Srirangam areas. In south-south Tamil Nadu, they retained the surname - 'Naidu', 'Naicker' or 'Nayakkar' - but, in the north-east Tamil Nadu areas, they took to be identifying themselves with a surname. They took on different 'house-names' to distinguish themselves within the community. Thus, my great grandfather was "Neela Meghala Shyamala Naidu", while my grandfather, settled in Trichy and later Madras, was "Shyamala Ranga Bhashyam". My father took on the name - Balapila Naga Bhushan, but uniquely, his younger brother, my uncle took on - Shantaram Naidu. This grouping of different names is what made me dig deeper and deeper into the region.

During 1850 to 1920s, the most prominent Naidu families in Srivilliputhur areas were the zamindars, i.e., the landlords - and they were - Pemmasani of the Kurivikulam Estate, and Ravella of the Illavarasanandanal Estate. The Pemmasani family also had the Naickerpatti Estate in Madurai, while the Bellam family owned the Seevalpatti Estate.

Srivilliputhur Temple - 1860s

From the British Library stock photographs. Several web pages and blogs have uploaded these photographs and they are also easily available on flicker. Am not aware of the copyright on these photographs.

These photographs of the Srivilliputhur temple are of 1860 thereabouts, when my paternal paternal great grandfather, Shri Neela Meghala Shyamala Naidu and great grandmother, Rukmini Devi, would have been resident in the town.

This is the Madurai Nayak's Palace near Srivilliputhur, about 500 years ago. The Madurai Nayaks are Naidus who came from Andhra Pradesh and conquered these places and ruled in this region. This could be the reason for the many well-settled Telugu-speaking Naidu families in deep deep south Tamil Nadu. Remember, 1600 was the birth-year of the East India Company, and 1630s-60s was when Chatrapati Shivaji takes over the Deccan, and thereafter Rajaram comes to Tanjore (- modern day Thanjavur). To this day, there are well-settled Marathi speaking families and trustees of several small and medium sized old Vaishnava temples. The Western Ghats are behind the Palace, and the ranges are thought to be Pallilichan, and the route to the ancient Kattalagar Kovil (= Temple).

Vittalapuram, the dakshina Pandaripuram, near Tirunelveli, South Tamil Nadu

I often wondered how my paternal-paternal great grandfather's family in the 1850s, not having traveled much, resident in Srivilliputtur, south Tamil Nadu, became firmly devoted to Panduranga Vittala.

There is one of the two oldest temples of South India dedicated to Panduranga Vittala, near Tirunelveli, in South South South Tamil Nadu. This would be the nearest to Srivilliputtur. Please correct me if I am wrong.

An excellent blog article titled "Vittalapuram Panduranga Perumal Koil" provides excellent information about the temple. I am borrowing some of the text here, with complete credit and copyright to the author of the blog - "temple, travel and sport".

Known as Dakshina Pandaripuram, the 500 year old Vijayanagara temple, is now in need of support and help to regain its former glory.

The temple is located 15 kms east of Tirunelveli, in Seydunganallur Village, at Vittalapuram. The deity Panduranga can be seen here, in the traditional posture, with Rukmini and Satyabhama. The story is that Panduranga from Pandharpur, Maharashtra came in the dream of Vittalaraya, the army general of the Vijayanagara kingdom, who was one his way to begin battle against the Travancore kings. Due to instructions in the dream,  Vittalaraya came to Seydunganallur village and discovered the Pandaripuram idol, buried in the banks of the Tamaraibharani or Porunai River. The deity was installed at a place called Nattarkulam, and was later known as Vittalapuram.

Panduranga Vittala at Dakshina Pandaripuram or Vittalapuram

Seydunganallur Village, near Tirunelveli, Tamil Nadu

[from the blog - temple, travel and sport. Copyright and ownership of original blog.]

Vittalaraya continued southwards and camped at Suchindram, near Kanya Kumari. The Travancore rulers agreed to a settlement without a battle, and thus Vittalaraya returned to the Panduranga temple at Vittalapuram, and transferred all the finances to the temple, to ensure six pooja (= prayers) daily and for the conduct of major festivals.

Panduranga Vittala Temple at Vittalapuram, the Dakshina Pandharipuram

Seydunganallur, Tirunelveli, Tamil Nadu

[from the blog - temple, travel and sport - Copyright and ownership of original blog.]

Gajula Balija Naidu - the roots...

Gajula Balija Naidu - the caste of my families - traces its roots to a story about Parvati's penance to look beautiful for Shiva. In this attempt, she invoked the powers of a sacred fire, from which a person emerged. This person is supposed to be the ancestor of all gajula balijas. He brought forth combs, bangles, perfumes, sandals, powder, beads and coloured palm-leaf rolls for the ears. [Ref. - Government of Madras Staff P. 105 Gazetteer of the Nellore District.]

A similar story of the same times traces the origins to Himavan (father of Parvati) when he offered a sacrifice of a bull to Brahma, through the powers of a sacred fire, from which the person emerged.

Balijas, also often referred to alongside Kapus, migrated from the north, and are supposed to be descendants of the indo-aryan Kaampu tribe that migrated southwards from Kampilya and Mithila. The reference to Kapus, are for those who were engaged in trade, were known as Balijas. The Balijas who joined the armed forces and protected the trade caravans were known as Balija Nayakulu or Balija Naidus. Some historians believe that the Balijas / Kapus /Kaampu are also with roots in the Kossar tribe that led to the Satavahana dynasty and several other ancient dynasties. Several variants of the group, during their movement from Kampilya and Mithila towards south India have ended up in Kerala, Tamil Nadu, Andhra Pradesh, Maharashtra, Madhya Pradesh, Chhatisgarh and Orissa.

The excerpt from the Gazetteer of the Nellore District - about Balijas

Several dynasties established by the Balija - Kapu communities include - Telugu Chodas, Ananda Gotrikas, Kona Kings, Madurai Nayaks, Thanjavur Nayaks, Vijayanagar - Araveeti Dynasty, Koppula Chiefs, Poligars of Anantapur, Musunuri Nayaks and the Korukonda Nayaks.

The word "Naidu" is acceptably related etymologically in Kerala ("Nair"), Maharashtra ("Naik"), Tamil Nadu ("Naicker" or "Naickan") and Orissa ("Nayaks" or "Pattanayak").

Excerpts from - Castes and Tribes of Southern India - Volume 1

by Edgar Thurston. (Copyright no longer applicable)

Photograph of a traditional Gajula Balija with his trade

From - Castes and Tribes of Southern India - Volume 1

by Edgar Thurstaon (Copyright no longer applicable)

There is a twist to the story. There is another caste - Kacher - located in Rajasthan, of whom there are both Hindus and Muslims, who also claim their roots to the same story. Here is an excerpt -

from a Handbook of Muslim Caste Names

Encyclopaedia of the World Muslims: Tribes, Castes and Communities, Volume 1

 edited by Nagendra Kr Singh, Abdul Mabud Khan

Shyamala Ranga Bhashyam's family [my paternal grandfather]

Neela Meghala Shyamala Naidu - spouse - Rukmini Devi, Residents at Srivilliputtur, Tamil Nadu
[My paternal paternal great grandfather and great grandmother]
Children: Balamma (f), Shyamala Ranga Bhashyam (m), Shanmughavalli (f)

Balamma - spouse - Vakalabharanam Naidu 
Residents of Mambalam in Madras. Vakalabharanam Naidu - resident and native of Madras.
Children: 1 son. Known usually as ACK Naidu - was Head Typist at the Railway Office in Madras. 
Name = Adumala Chinna Krishna Naidu. Adumala = House Name of Vakalabharanam Naidu.

Shyamala Ranga Bhashyam - spouse - Rambai / Kodai / Kodamma
Children: Balapila Naga Bhushan, Pramila Jairam Naidu, Shantaram Naidu
(House Name was probably - Balapilavar)

Shanmughavalli, Resident at Triplicane, Chennai (Madras) - spouse - Alagiri Singhari Naidu 
Children: Devaki Amma (f) [passed away at 18 years of age] - Jairam Naidu - spouse - Pramila Jairam Naidu

Note = Vakalabharanam Naidu's father was elder brother of Alagari Singhari Naidu's father. The two cousins married the two sisters - Balamma and Shanmughavalli. Their house name was = Adumala. Could also be pronounced as Yedumala, but perhaps it was Adumala - because ACK Naidu was never known as YCK Naidu.


Narayanaswamy Naidu - spouse - Thayamma, Residents at Srirangam / Tiruchirapalli, Tamil Nadu
[My paternal maternal great grandfather and great grandmother]
Children: Alamelu (f), Nagamma (f), Radhamma (f), Rambai (Kodai - Kodamma) (f), Laxmibai (Laxmamma) (f), Govindaswamy Naidu (m), Rangaramanujula Naidu (m) - aka Naamala Naidu aka Rangarajulu Naidu, Narayanaswamy Naidu (m)

Narayanaswamy Naidu and Thayamma (second wife) - mother of all eight children - stayed at 12 Mannar Pillai Street, Tiruchirapalli. had property at Taranoor and Manikund near Tiruchi. Main income was probably from rental properties. First wife - deceased. Thayamma was reported to be a trusting and generous person. It is said that the lawyer who used to fight their legal battles on their properties became so rich that he purchased their horse carriage (victoria) that belonged to Narayanaswamy Naidu. They handed over different properties to each of their children while they continued to stay at 12 Mannar Pillai Street. 

Narayanaswamy Naidu had an unfortunate passing to the higher temple. He was accompanying the sacred chariot of Ranganathaswamy, the deity of Srirangam, through the town, and was smashing coconuts with his bare hands. A coconut chip pierced his hand, poisoned it, and the hand had to be sliced off. Later, the poison spread within and he passed away. At that time, Rambai and Laxmibai were 3 years old while Chinna Thayamma was only 25-26 years old.  

My paternal maternal great grandmother, Chinna Thayamma, as she was called (for, the first wife was also named Thayamma, and she was usually referred to as Pedda Thayamma), would go to Solanur, to take care of the cultivation and agricultural plots. She would usually go accompanied by Rangarajulu Naidu or Govindaswamy Naidu. 

Chinna Thayamma was adventurous, and she traveled around in India. She came up to Ooty and Nashik on tour and pilgrimage, with a group of friends and returned after visiting several places. She passed on to the higher temple when she was 60 years old, and a grandmother through all her children. 

(1) Alamelu - married Kodandarama Naidu. 
Son: Doranna

(2) Nagamma - married Subbaiah Naidu.

(3) Radhamma - married Chinnaraju aka Chinnaiah Naidu.

Daughter: Susheela

(4) Rambai - Kodai - Kodamma married Shyama Ranga Bhashyam Naidu
Her house address was - 
Shyamala Rambai (Kodai) Naidu, 12, Mannar Pillai Street, Tiruchirapalli 
[Opp. Gandhi Market, Mamkonda, Subramaniam Temple]

(5) Laxmibai aka Laxmamma - married Chinnaswamy Naidu aka VPC (?). Settled in Hyderabad.

Children: Sarojini, Shanta, Vasanta, Lalita and Sucharita

It is said that Laxmamma looked like her mother, Thayamma, who was exceedingly beautiful. 

Sucharita, Shanta, Vasantha and Lalitha

Four of Laxmamma's daughters. Priceless photograph.

With acknowledgement to my sister, Anita Pushpala - Anu.

Laxmibai was also known as - Laxmi Vadi. Her daughter, Sucharita (born February 28, 1939 in Tiruchirapalli, passed on to the higher temple on 11 February, 2013 at Zionsville, USA) married Subbarayulu Naidu and was known as Sucharita Kakanur Naidu. Sucharita's children - Biswajeet Naidu and Anita (Anu). 

Santha Devi, daughter of Shri Vadi P. Chinnaswamy Naidu and 

Laxmi Vadi (nee Laxmibai, twin sister of my paternal 

grandmother, Rambai) and her husband, 

Capt. G. D. Krishnan, IAMC. This is a 

commemorative photograph about their wedding, 

published in the local newspaper, The Hindu, in the 

Madras edition of those times. This photograph was in the 

collection of my paternal aunt, Pramila Jairam Naidu, 

my father's younger sister and daughtr of Rambai.

(6) Govindaswamy Naidu - 

Shaved his head bald, washed his own clothes, walked with an alsatian and rajapalayam hound, and tiger cub to the river, daily for his bath. 

Son: Vasu

(7) Rangaramanujula Naidu aka Naamala Naidu aka Rangarajulu Naidu - settled inside the Srirangam Temple Area, near Tiruchirapalli, Tamil Nadu.
Children: Alavandar Naidu (m), Kannan aka Kannaiya (m), Suguna (f)  

Alavandar Naidu - married Susheela, daughter of Radhamma. Settled outside the precincts of the Srirangam Temple. Visited him in 1987, and he had visited us in Wadala, Mumbai on some occasions. Radhamma passed way. Alavandar Naidu remarried. One son. I have met him when he was in Primary School. 

Kannan aka Kannaiya - continued to stay inside the Srirangam Temple area. I visited his house and met the family and his daughter, with my parents in 1987. 

(8) Narayanaswamy Naidu. Good singer, diamond merchant.
Son: Gopal - good carnatic singer. [died in slipping down from a bus.]