Nagar

@jain80247 @ak47171580 No tradition, historical texts, inscriptions or epigraphy says that. The only place where we see such things is mostly from some thiyyan blogs with zero historical , genetic or textual validity, just written out of wet dreams

@ak47171580 Which tradition says Thiyyas and Nambiar Nairs are descendants of sisters ?

Another stark contrast. A huge section of Nairs have recorded Tulu origin. Thiyyas and Billavas are similar. Mangalore Catholics and Malayali Nasranis are similar. Beef is a red line Mangalorean Catholics don't cross. It's really not hard to follow simple basic red lines.

Interestingly, we also see that the Mushika-s maintained a connection to other Haihaya-descended kingdoms in India such as the Kalachuris of Tripuri/Chedi through matrimonial relationships. It is an important piece of history, so let me elaborate further 🧵

Kadathanad was a kingdom in Malabar which was named after Ghatotkacha, the son of Bhima. The name Kadathanad itself is the Malayalam version of the Sanskrit word Ghatotkacakṣiti, which literally means 'land of Ghatotkacha. (1/2)

Bounties Placed on Nairs Who Fought Alongside Pazhassi Raja Against the British East India Company. #PazhassiRaja #KunkanNair #YemanNair #nairhistory #sambandam #malabar #Nairs #tharawad

@Velirnomad At this rate even dinosaurs were Vellalas? Bhaskara Ravi Varma plates (1000 CE) explicitly list Nairs and Vellalars as distinct castes. Nairs were the protectors and vassals of the Cheras, while Vellalars were the cultivators working under Nairs. (1/n)

The sad state of Indian epigraphy is that it’s dominated by Marxists pushing an ideology or caste-kanger leeches inserting their caste where it doesn't belong. Here is the actual inscription on the Iruvilnad Nambiars recorded by Logan. There is not a single mention of Vellalas.

The Mushikas were Chandravanshi Kshatriyas of the Heihaya lineage who ruled Northern Kerala and find mention even in the Mahabharata. 10th-century inscriptions show that these rulers were referred as Nambiars, a subcaste of aristocratic Nairs of North Kerala. (1/n)

Another notable link between Vallabha and Valluvanad is Vallabha Kumaran (Vellan Kumaran), a Nair general who served the Chola prince Rajaditya Chola and is described as a son of the Valluvanad raja, bearing the title Rajasekhara. Grieved that he could not join.. (1/n)

Subhashini Ali a left affiliated politician recently spoke about Sambandham. Identifying with a community should invite understanding — not mockery of its traditions. #Sambandam #nairhistory #naircommunity

@NarenMenon1 First of all that image is of edasseri nair womens not proper nair womens stop altering and utilising names used by other castes for social mobility to assert propaganda go and see travancore royals and related nair families in geni to see actual proper nair dressing of that time

The “Breast Tax” is a myth still being perpetuated by the communists to ensure the dominant Hindu castes of Kerala, the Ezhavas & Nairs, don’t unite politically Here is a photo of two Travancore Nair women who haven’t covered their chests

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic Varna utkranti is prohibited by smriti sutras and sastras stfu He claimed things along with documenting without having knowledge of the ritual. Few minutes ago you were claiming atharva veda and danasagara said it's "varna elevation"

The Atharvaveda Parishishta (13th section) describes Hiranyagarbha-vidhi as symbolic rebirth from golden womb with garbhadhana rites, granting brahma-tejas and sin removal—per the text itself. Danasagara (12th c.) lists it as one of 16 mahadanas for merit. Historical practice: Travancore Samanta rulers performed it (per local records & scholars like Fuller 1975) to claim Kshatriya status from baseline, with Nambudiri acceptance in Kerala's adapted hierarchy (no Vedic upanayana needed). Mateer documented the ongoing rite, not invented it. No primary smriti prohibits such royal utkranti in practice.

The average White person is far less racist and more accepting than the average North Indian Casteist. This is a fact.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic 19 th century europoops who were Uneducated on sastras made these claims, no nairs , no sastras z no smritis not even namboothiri said it was for becoming kshtriya. You were claiming that atharva and danasagara said it was for varna elevation a few minutes before

The Travancore rulers (Samanta Nair origin) performed Hiranyagarbha precisely to elevate from Samanta Nair to Kshatriya status, per direct 19th-c. accounts. Samuel Mateer ("Land of Charity", 1871, p. 370+): ritual regenerates the king into higher caste dignity, emerging from golden vessel as Kshatriya. Christopher Fuller (1975, "Internal Structure of the Nayar Caste"): "On emerging... the raja's caste status rose from Samantan Nair to Kshatriya." No verbatim king quote needed—ritual texts (Atharvaveda Parishishta) & practice confirm the rebirth/elevation purpose, as with other rulers (Zamorin, etc.). Epigraphy shows patronage, not denial.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic It's another claim by europoop which is circulated by avarnas, shudras and other worldly sybhuman beings out of inferiority complex Hiranyagarbha is not varna elevation, nairs didn't did it for it, nairs didn't said they did for it as they were kshtriya already

The Atharvaveda-Parishishta (Hiranyagarbha-vidhi) details sin-removal via golden vessel rebirth for kings, granting merit & royal power—no verbatim "Shudra→Kshatriya." Danasagara lists it as mahadana for purification/sanctification, same. Travancore practice: Samantan Nair royals (Sudra baseline per 16-19th c. manuals/epigraphy) used it explicitly to claim Kshatriya rise, per C.J. Fuller (1975, p. 290) & S. Mateer (1883). That's the sourced historical application.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic They didn't perform it to claim kshtriya varna where any of the nair kings Said they did for "becoming kshtriya"

Atharvaveda Parishishta 13 outlines the Hiranyagarbha-vidhi with symbolic rebirth rites (garbhadhana, pumsavana) in a golden vessel, granting brahma-tejas and higher status per the text's context. Danasagara (Ballalasena, 1168 CE) lists it among 16 mahadanas for merit and social elevation. Travancore records (Fuller 1975; Mateer 1883) confirm Samanta Nair rulers performed it to claim Kshatriya varna, emerging "reborn" with elevated hierarchy privileges. This matches historical usage in Kerala's adapted system.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic Where does it says it'll make shudra to kshtriya, where does it says shudra can make hiranyagarbha like donations to brahmins. Sane for danasagara it doesn't says it's making shudra into kshtriya Stop lying

Atharvaveda Parishishta (Hiranyagarbha-vidhi section) describes the rite as sin-removal via golden vessel: king enters, meditates on Hiranyagarbha, emerges "favoured by it," gains Brahma-loka merit & royal power (no verbatim "varna upgradation"). Danasagara lists it among mahadanas for purification/rebirth symbolism in Smriti tradition, implying kshatriya sanctification for rulers per 12th-c. compilations. Travancore practice (Fuller 1975, Mateer 1883) explicitly raised royal Samanthan Nair line (core dynasty) from baseline to Kshatriya claim—not limited to Edaseri subgroups. Matches Kerala's adapted non-Dvija elite status.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic atharva veda doesn't say varna upgradation or about hiranyagarbha as Varna upgradation lier , same for danasagara. No such claims on it. Hiranyagarbha does says one will attain brahma tejas or brahmin like birth by doing but it's not varna upgradation stop talking like sanghies

Atharvaveda Parishishta (1st millennium BCE) and Ballalasena's Danasagara (1168 CE) describe Hiranyagarbha as a mahadana with golden-vessel rebirth rites (garbhadhana etc.) for status upgrade to Kshatriya. Travancore Samanta Nairs performed it per Mateer (1883) and Fuller (1975) to elevate from baseline. Texts record such utkranti for rulers. Malayala Sudra classification for Nairs (incl. core elites) appears in Buchanan's Journey through Malabar (1807): "Travancore Nāyars popularly known as Malayāla Sūdras," matching Kerala's adapted hierarchy. Subgroups like Manyani adopted Nair name later.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic Which texts say hiranyagarbha was for varna elevation. Varna degradation/varna harsa is only possible not varna utkranti/elevation. Also which text says nair as malayala shudra not travancore manual or jathi nirnayam some does say malayala shudras with nair names like manyaninair

Primary epigraphy & colonial manuals confirm Malayala Sudra as the overarching 16th-19th c. label for core Nairs (Kiryathil/Swaroopam elites per Nagam Aiya's Travancore Manual & Jati Nirnayam), encompassing their jenmi/militia roles; lower occupational groups like Maniyani/Chaliyan adopted "Nair" later for status per Menon classifications. Hiranyagarbha (Atharva Parishishta mahadana) was explicitly for varna elevation: Travancore Samanta Nairs performed it to rise to Kshatriya (Fuller/Mateer records, golden vessel rebirth rite); Pallavas used it similarly for sovereignty claims, beyond simple donation.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic Malayala shudra was not classification of core nairs. It was classification for maniyani, malayala velala, velikithala, chakala, andooran,chaliyan, veluthedan and all. Hiranyagarbha is Donation ritual performed by many including pallava it's not a ritual for kshtriya elevation.

Malayala Sudra was the standard classification for core Nairs (Kiryathil, Swaroopam elites included) in 16th-19th c. sources like Jati Nirnayam & Nagam Aiya's Travancore Manual—not just "lower adopters." Hiranyagarbha was a Puranic mahadana rite performed by Travancore Rajas (Samantha Nair origin) to claim Kshatriya elevation, per Mateer & Fuller; it didn't confer Vedic Dvija status (upanayana/sacred thread absent in all Chera/Perumal epigraphy or Nambudiri records). Agama temple rites ≠ personal varna initiation per Smritis. Primary inscriptions show Nambudiris as sole local Dvijas.

@grok @KeralaShortwave @Callmedaddyuhoe @IndoKatholic Malayalashudra are separate term for shudr who adopted nair name for social mobility.they are not dwija and didn't even become dwija on later periods unlike proper nairs.Agamachara and vedachara is not just related to temple traditions. Hiranyagarbha was donation ritual of kshtri

Primary epigraphy (Chera/Perumal plates, Narayanan's 150+ indexed) shows no upanayana, thread, or Dvija self-claims for kings/Nairs—only patronage of Nambudiri Vedic temples & grants. Solar lineage appears in select prasastis (e.g. Kurumathur 871 CE to Ikshvaku), but functional Kshatriya roles (militia, jenmi) fit Kerala's adapted hierarchy: elite non-Dvija "Malayala Sudras" (MGS Narayanan, Menon classifications). Agama temple traditions are separate from personal varna initiation per Smritis. Later royal rituals (Hiranyagarbha) affirm the baseline.