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A Badaga child prodigy
It is a well known fact that Badaga children possess above average intelligence and some among them are truly out standing. One such is Jayanth.
Jayanth Sidhartha is the youngest and probably the first in our community to hold a record in India Book of Records.
Born on 9 April 2018, he holds the record for solving 63 puzzles, reciting counting from 1 to 30, alphabet A to Z with corresponding words, identifying 52 animals, 29 fruits, 24 vegetables, 23 English words, 22 body parts,, 20 tools, 20 flowers, 18 birds, 18 stationery items, 18 national leaders, 16 colours, 15 festivals, 15 occupations, 15 personal care products, 14 vehicles, 14 shapes, 10 cartoons, seven national symbols, seven insects,, and six worship places, at the tender age of 2 years and 7 months as confirmed on 21 November, 2020.
Jayanth is born to Sidhartha (son of Chandrashekar Raju and grand son of (Late) Shri B Raju, Maniyagar family, Kiya Kundhey – Kil Kundah), and Divyakala (daughter of Rajkumar Ramalingam and grand daughter of (Late) Shri B Ramalingam, Nunduva -Nunthala)
(Sidhartha Chandrashekar +91-9944634876)
Badaga Migration – the myth and the MISTAKE
The Professor who corrected the colonial blunder about Badaga migration !!!
Ethnography is the study of peoples and cultures with their customs, habits, and mutual differences. Ever since, British rule in 1800, foreign Ethnographers have been studying the native people of Nilgiris.
Ethnographic and general accounts of Nilgiris and its people began with Evans Macpherson (1820) followed by James Hough (1829), Henry Harkness (1832), Bernhard Schmid (1837), Harry Congreve(1847), Richard Burton (1851), Rev.Metz (1856), John Shrott (1868),William Marshall (1873), Breeks (1873), Grigg (1880), Edgar Thurston and Natesa Sastri (1898), Francis (1906) and Rivers (1908). This was followed by local writers and later by Western scholars from America, Germany, UK and so on.
They wrote about the different communities on the Nilgiris including the Badagas. They had their different viewpoints. But they had on common view. That is, Badagas migrated from Karnataka some 300 or 500 or 800 years ago. Every writer repeated this religiously as if it was a God given truth. Many Badaga scholars and elders have questioned this conclusion over the years.
But where is the evidence?
Gareth Davey is UK scholar with a Ph.D in Anthropology and Psychology. He has authored several books and articles on varied subjects and has done extensive work in Asia. In 2018 he wrote a book, ‘Quality of Life and Well Being in an Indian Ethnic Community: The Case of Badagas’.
He reviewed all the literature written about the Badagas over the past 200 years and raised a simple, basic question- Where is the evidence to show Badagas migrated from Karnataka? The hundreds of books written till then had only one evidence- some Badagas told they came from Mysore. Who were they? On what basis they said that? Did they show any evidence? Nothing was known.
Now, Prof. Davey asks how so many scholars from so many countries repeated the same claim in their books without looking for any evidence- anthropological, archeological, and historical or any other source. No scholar, Indian or Western, has come forward with any evidence.
The problem, Prof. Davey, is that all these scholars seemed to have made up their mind about Badaga migration even before studying or researching the Badagas.
Prof. Davey categorically states, “Badagas have been misrepresented in the literature with a migrant identity. Grammatical homogeneity of Badagu and the language of Kotas, Kurumbas and Todas might indicate they have always resided in the Nilgiri hills.
Also genetic studies show Badagas share similarities with other indigenous people of Nilgiris. In summary, separation of Badagas from other people based on history and migration seems unfounded”. It is poetic justice that it has taken a UK scholar to undo the injustice of a 200 year old Colonial Blunder !!!
– Venugopal Dharmalingam (Nilgiri Documentation Centre)
8 ) Perattaadhi
9) Dhodda Devige
10) Kiru Devige
There are 12 months and each month that starts on the 10th of English Calendar month but for a few exceptions due to the fact that the month of Feb has 28/29 days [leap year].
Since Badagas consider ‘Sovara’ (Monday) as the most auspicious ( ‘holy’ ) day, they have attached a lot of importance to that day. Generally, no non-vegetarian food is taken on Mondays. No ‘Hola Gelcha'[field work] is usually done on ‘sovara’s.
The biggest festival of Badagas is day-specific and not date-specific. That is to say that this festival – HETHE HABBA (this year it comes on 4th Jan 2021, officially starting from 28th Dec 2020 to $th Jan 2021) – always falls on a Monday [after twelve full moons and on the first Monday of the thirteenth full moon]. By the way, full Moon (‘Pournami’ in Tamil) is ‘HUNNAVE’ [pronounced similar to :- hunnu – wound, awai – mother] and New Moon is ‘MUTTU’ in Badaga. Hunnave and Muttu days have a white and black circle next to the date.
I must put on record my great appreciation to Mr.Sivaprakash. B.Sc.,B.Ed (Dhavane Village) and ‘Naakku Betta’ magazine [1979 Koodalu issue] for their pioneering effort on this subject.
The beautiful Badaga dance song that contains all the Badaga months – Kappu Hutti Leyu
The more I listen to the song ‘Kappu Uttileyu’, the more fascinated I become. All the 12 Badaga months starting with Koodalu [given in Capital Letters] are beautifully integrated within the song.
The lyrics of the song go like this :-
Kappu huttileyu neppuna sundari,
Oppi hegileyu dhirachiya mundari
Kappu huttile naa hathuna notta dha,
Keppu na huttile ondhuna notta tha
Thatti beetha sileyu nee edhega,
Kottu beetha hennu naa edhaga
Muthu muthu mookathiga sokki hodhane, netti niddane
Sothu pathu neetha endhu kaathundhu endhe dha, matha hegu dha, madhuvaya matha hegudha,
KOODALU thinguvana koodile singarene ,
AALAANI thinguvatha aa aagi varasha mamma ,
NALLANI go kollaandhu hega beda, ,
AANI huttidha mele badhila hegine baa mamma ,
AADHIRE jena nodi bae thumbi maathaadu ,
AADI mudidha mele ododi bannane mamma,
AAVANI thinguvadhoge dhaavani singarava ,
Arattu perattu aara PERATTASI thinguvadha,
DODDA DIVIGEYA dodda kiru edhega ,
KIRU DIVIGEYA siri devi aagi banne ,
THAI mae thalaiga thatti kai yoda aatta paatta.
HEMMATTI ebbaneyu aemaathithindhu hoga beda ,
Thatti beetha sileyu nee edhaga ,
Kottu beetha hennu naa edhega
கப்பு ஹுட்டிலெயு நெப்புன சுந்தரி,
ஓப்பி ஹெகிலெயு திரசிய முந்தரி
கப்பு ஹுட்டிலே நா ஹத்துன நோட்ட த,
கெப்பு ந ஹுட்டிலே ஒந்துன நோட்ட த
தட்டி பீத்த செலெயு நீ எதெக,
கொட்டு பீத்த ஹெண்ணு நா எதக
முத்து முத்து மூக்கத்திக சொக்கி ஹொதனே,நெட்டி நித்தனெ
ஸொத்து பத்து நீத்த எந்து காத்துண்டு இந்தெ த, மாத்த ஹேகு த, மதுவய மத்த ஹெகுத,
கூடலு திங்குவன கூடிலே சிங்காரெனெ,
ஆலாணி திங்குவத ஆ ஆகி வரஷ மம்ம,
நல்லானி கொ கொள்ளாந்து ஹேக பேட,
ஆணீ ஹுட்டித மேலே பதில ஹெகினே பா மம்ம,
ஆதிரே ஜென நோடி பே தும்பி மாத்தாடு ,
ஆடி முடித மேலே ஓடோடி பன்னனே மம்ம,
ஆவாணி திங்குவதொகே தாவணி சிங்கரவ,
அரட்டு பெரட்டு ஆர பெரட்டாதி திங்குவத,
தொட்ட தீவிகியொ தொட்ட கிரு எதெக,
கிரு தீவிகியொ சிரி தேவி ஆகி பன்னே,
தை மே தலைக தட்டி கை யோட ஆட்ட பாட்ட.
எம்மாட்டி எப்பனேயு ஏமாத்திதிண்டு ஹோக பேட,
தட்டி பீத்த சிலெயு நீ எதக ,
கொட்டு பீத்த ஹெண்ணு நா எதெக
Remembering Rao Bahadur Ari Gowder on his 127th birth anniversary.
We thank Nakkubetta TV and their CEO Ramakrishnan for carrying out a full interview with Wing Commander Bellie Jayaprakash about Ari Gowder in their “Nangava Nanga Arivo” programme
Remembering Rao Bahadur Ari Gowder on his 127th birth Anniversary (4th Dec)
Son of late Rao Bahadur H.J.Bellie Gowder, the then leader of the hill tribes of the Nilgiris, born on 4-12-1893 was the first graduate from the Badaga Community (Madras Christian College). He was the elected member of the Madras Legislative from 1924 to 1957 except for a break in one period.
As the Senior most District Scout Commissioner of Boy Scouts among the delegates he lead the All India Scouters Contingent of Scout Masters of District Commissioners to the World Jumboree of Scouts at Godillo, Hungary in 1933.
He travelled extensively in Europe, including Russia, Turkey and the Balkans etc. He toured around the world visiting U.S.A, Japan, China, Indo-China (Vietnam), Malaya and Burma.
After travelling widely in India too, he started the Madras Provincial Backward Classes League and continued to be its President foe a number of years with a view to make it an All India Organisation, which it indeed become later under the leadership of a Minister of State in Delhi.
As a member of the Tea Licensing Committee, Tea Market Expansion Board, Calcutta, (Imperial) Indian Council of Agricultural Research, Delhi, President of Land Mortgage Bank, he encouraged cultivation of tea by the villagers, thus bringing into existence ‘Small Tea Growers’ and their problems.
With tea, the cultivation of potatoes was also encouraged by forming in 1935, a Co-operative Marketing Society, which has been supplying manure at reasonable price and marketing the produce under favourable terms. He continued to be its President for over 30 years.
As the elected President of the District Board from 1930 for 17 years, he opened a number of additional schools, including High Schools, Village roads and provided water supplies, medical aid, sanitation etc.
With the advancement of education, he worked hard, culminating in the opening of an Arts College at Ooty.
Due to his tireless work in various capacities, it is said that the general standard of living in the Villages improved considerably.
For his services in the Second World War and social work to the society, he was awarded medals and the title of Rao Bahadur.
The road bridge connecting Tamil Nadu and Karnataka in Kakkanalla in Gudalur and the road in front of Mambalam Railway Station, Chennai, are named after Ari Gowder.
He was the Nakku Betta leader of the Badagas and it is said that ‘no dispute will go unsolved’ once it is brought to his knowledge. The Badaga Day, 15 May, is also celebrated as Ari Gowda day.
Badagas call the jewellery they wear as BANGARA.
The main ornaments are the nose ring called ‘ MOOKUTHI ‘ and the ear ring known as ‘CHINNA’ . Chinna , literaly means gold but usually refers to ear rings. The type shown above is worn both by men and women. Of course, the ‘ BELLI UNGARA ‘ [silver finger ring] has a special place in Badaga tradition and considered to have medicinal / health benefits. On the occasion of death, silver finger rings form part of a ritual of ‘decorating the dead’.
Perhaps, it would be an interesting topic to research why Badagas have chosen these two particular designs for nose and ear rings that have not undergone any changes in ages. Is it due to their simple but very beautiful get up or are there some great hidden stories?
It was a chance but a wonderful meeting with Mrs.Gangamma, aged 78 years, daughter of Karibajja Kari Gowder of Pedduva Kallatti who was associated with Rao Bahadur Ari Gowder (’Ari Gowda koottuda maathu adile, Koodi ebba ella bae muchindu unnippa ortara endu appa hegina’, she remembers ] and wife of late Kari Gowder of Kerben Village (Kotagiri) who passed away about 40 years back, at Mettupalayam in Feb,2007.
She was wearing traditional Badaga Jewllery – ‘Mookkuthi [nose ring] & Chinna [ear ring]’ which made me ponder and wonder about Badaga Jewellery and offered me the opportunity to take her snaps with these unique ornaments.
To my great pleasure, she also has the typical tattoo on her forehead called ‘ ASALU /ASILU ‘ a tradition which is completely extinct now. She told me that the tattooing was done when she was twelve by her mother. The soot at the bottom of mud pots used for cooking in those days, was scrapped on the rim of a silver finger ring and the circular impression was first made on her forehead before being ‘pricked’ with a needle, she said.
A great sense of relief is that still there are some graceful old ladies who wear the traditional dress – thundu mundu – as well as the typical Badaga jewellery. One such lady is Mitchi Hethay from Thambatty Village. I had the great pleasure and honour to meet her and take this short video a few months back.https://www.youtube.com/embed/BiuQvc-NP-c?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en&autohide=2&wmode=transparent
Notice the two rings and dots in the center of the forehead
“ Madekkeya pitti eendhu masiya belli ungaradhoge ujji nethiga haakki, adu mele soonjiya kuthidha awai. Appara urichidhamane krichi butte..adutha asilu ollagenge kuthule” ( The black soot from the bottom of a mud pot is scrapped on the rim of a silver finger ring and an imprint is made on the forehead, over which mother would ‘tattoo’ with a needle. Since it hurt a lot I cried out in pain and Mom did not prick deeper and hence the tattoo is lighter).
Badaga women also [used to] wear a kind of chocker called “SARATTADI“ that is a short chain around the neck with a biggish pendant. Then, of course is the ‘SERUPPINIGE‘ a silver necklace / chocker.
Gubbe -Mani Maaley
The picture of a Badaga woman [blue blouse – bottom left ] was taken by late Chantal Boulanger-Maloney [she was a social anthropologist specializing in Indian culture and I thank her husband Peter Maloney for permitting me to use it. You can see more pictures on Badaga by Chantal in her website [other pics are by me – Bellie Jayaprakash]. The next pix is that of Mrs.Gowri wife of Rao Bahadur HB Ari Gowder and to its right is Mrs. Nanji e wife of Rao Bahadur HJ Bellie Gowder and mother of Ari Gowder. On the right extreme is Lakshmi e from Chinna (Ooru) Hubbathalai. These pictures are chosen to show the ‘SARATTADI’.
The bangle or rather bracelet around the wrist is known as ‘ KADAGA ‘ or ‘ CHIPPU BAE ‘ and the thick flat armlet just above the elbow made out of gold or silver is ‘ BAE .
BADAGAS GIVE A LOT OF IMPORTANCE TO SILVER FINGER RINGS AND THEY ARE ALWAYS WORN IN PAIR. This is the only jewellery item that is not removed from a deceased Badaga.
Given below is this rare photo of Mrs. Gauri Ari Gowder, wife of Rao Bahadur HB Ari Gowder,and the eldest daughter in law of Rao Bahadur HJ Bellie Gowder, then the ‘uncrowned king of Nakku Betta’, was taken some 80/90 odd years back on her wedding day. Probably, she was the first Badaga woman to dress up in a saree for the wedding. She died very young (less than twenty) after delivery of her second female child – the epitome of beauty. Unfortunately, the baby also did not survive. The photo is given here to high light the badaga jewellery she was wearing.
What is Moray (relationship)?
In simple terms, Badagas, [being a very small community], have evolved, over the centuries, a system in which marriages are not ‘fixed’ – call it arranged if you want, between certain hattis (villages) since the ‘blood’ relationship among them is considered to be very ‘close – anna thamma moray’.
Important cosiderations, Badagas follow when marriages are arranged/fixed :
a) A girl/boy cannot marry a boy/girl from the same hatti to which they both belong to .
b) A girl/boy cannot marry a boy/girl from the same Ooru (a group of hattis) to which they both belong to.
c) BUT A GIRL/BOY CAN MARRY A BOY/GIRL FROM THE SAME SEEMAY TO WHICH THEY BOTH BELONG TO.
How this could have happened is, like, in olden days, one brother deciding to move away from the hatti he was born in to establish a ‘new’ hatti for various reasons. For example, a brother from Hubbathalay could have moved to Eethoray. Hence, the male children of the elder bro X in Hubbathalay would/could not marry the female children of younger brother Y in Eethorai as they are considered brother and sister (being the children of two brothers).
Hence, Hubbathalay hatti has no moray for marriages with Eethoray.
This brings us to the grouping of various hattis into Ooru [communes] and Seemay.
So,where do we start to check about ‘Moray’?
Since, time immemorial, every Badaga belonged to a village, irrespective of his place of residence. For example, Kada [now, Srivasa Ramachandra] and Kangi [Lokeswari Renuka] are the son and daughter of Bhoja and Laxmi , living in Ooty [this can be, Bangalore, London or Boston in USA]. Since Bhoja is the son of Rama Gowder of ‘Hannu Mora Hatti’ [ or Jakkadha, Dhavani or Ketchigatti for that matter], Kada and Kangi belong to HM Hatti for practical or rather, moray purposes. By the way, in olden days, all Badagas belonging to Gowda [group] were known as Bellie Gowder, Ari Gowder etc.
So all the youngsters of HM Hatti are brothers and sisters. Marrying among themselves is, thus prohibited.
Now, our ancestors, being wise men of yonder, grouped certain hattis into communes called OORU. These hattis need not be very close to each other. The number of hattis forming a ooru need not be of a specific number. The next grouping done by our forefathers is forming a SEEMAY. Hence, a Seemay contains a few Oorus [which in turn has many villages]. And our Muthe Muhappa [the first of the ancestors] divided the Nilgiris into Nakku Betta [Four Mountains/massifs] to where all the Badagas belong to. See the division of Seemays and hattis in my websites here – Hattis, Ooru & Seemay or here
To put simply, a cluster of closely built houses formed a street -thara, [the thatched and later country tiled houses have common walls).
A few tharas formed a hatti with well defined and demarcated areas like ‘Dhodda Manay’ [big house- literally], ‘suthu kallu’ [mostly with a bikka mora (olive tree), gudi [temple],hanay [grass ground] etc.
A few hattis to Ooru. A few oorus to Seemay.
Four seemays namely 1)Thodha Naadu 2)Porangaadu 3)Mekku Naadu 4) Kunde [Naadu], to NAAKKUBETTA. see Hattis, Ooru & Seemay.
And now to specifics
As far as MORAY for marriages are concerned,
a) A girl/boy cannot marry a boy/girl from the same hatti to which they both belong to .
b) A girl/boy cannot marry a boy/girl from the same Ooru to which they both belong to.
c) BUT A GIRL/BOY CAN MARRY A BOY/GIRL FROM THE SAME SEEMAY TO WHICH THEY BOTH BELONG TO.
There is a wrong impression that you cannot marry from the same seemay.
My own example
My father, Bellie gowder, one of the few educated Badagas was born in 1896 in Bearhatti ( the real surprise is that my grandfather Kada Gowder decided to educate my father in St.Michael’s in Coimbatore. In those days, I understand, he had to be taken upto Mettupalayam in a Kattay Bandi [bullock cart]. He got a job in Cordite Factory, Aravankadu near Hubbathalai. He married my mother Kaade (Idy ammal), daughter of Rao Bahadur Bellie Gowder and sister of Rao Bahadur Ari Gowder.
Bearhatti is one of the six hattis belonging to AARUOORU [six villages], Jakkadha [Jagathala] being the ‘head’ village. Hubbathalay is one of the hattis coming under HATHOMBATHU OORU [nineteen villages]. Both these villages belong to PORANGAADU.
After marriage, firstly for convenience as cordite factory is closer to Hubbathalai than Bearhatti and secondly being the youngest daughter of Rao Bahadur Bellie Gowder who was the Naakku Betta Gowda (chief) at that time and as she was only 15 at the time of marriage in 1927, my parents decided to settle down in Hubbathalai.
But my mother being a fiercely ‘PROUD” lady insisted that she would stay only in a new house built a little away from the main Hubbathay hatti. Thus, was born my ‘home’ called ‘DHODDI’ in 1948.
For all practical puposes, we are Nattaru (Guests- literally) of Hubbathalay.
Story does not end here. Though, I was born and brought up in Hubbathalay, I am married to Tara, grand daughter of Rao Bahadur Ari Gowder of Hubbathalay. That is, my mother and wife are from the same hatti.
Please note ; It is very common to see many marriages among boys and girls living in the same village. Living, I said and NOT BELONGING to the same village. But they are perfectly suited to each other and probably known to each other from childhood. May be their marriage is a LOVE marriage.
Incidentally, there are a few marriages solemnised between the boys and girls belonging to the same Ooru. In one of the cases known to me, a boy from Eethoray is married to a girl from Hubbathalay – both belonging to Haththombathu Ooru. Though, it created some flutter in the beginning, it has been accepted now (due to the fact a rich and politically very influential person is involved??)
Do you know that Kodhumudi is one of the villages which is considered as two separate villages consisting of Mel Kodhumudi and Kiya Kodhumudi and marriages between them is normal?
When you refer to Kinnakorai, in fact it refers to six/seven hattis and marriages do take place among themselves as some hattis in them is consided to be completely made up of Nattarus??
More on Moray
So what happens when a boy belonging to Kavaratti of Thodha Naadu seemay wants to marry a girl from Yedapalli Village of Porangaadu Seemay?
This appears to be a case of NO MORAY in the sense moray is neutral here and not prohibited. And, in my opinion, there should not be any problem.
Causes for confusion
Originally or rather in the earlier days, marriages took place only within the groups like Gowdas, Lingayats[Lingakattis],Haruvas, Odayas and Thorayas as they formed their own hattis. For example, Odhanatty near Jakkadha is a hatti of Thorayas and it does not come under Aaru Ooru [and hence Porangadu Seemay].
Without going into the details of the unfortunate vertical divide of Badagas, in the early 1900s, where one section was against the compulsory invitation of Kothas [to ‘harakkolu idippudhuga’ – playing music on payment in kind or cash, which ended in huge expenses and debts for the family of the deceased with devastating results. The funeral was not an oneday affair but went on for week and all the ‘guests’ who had come from far and wide, had to be looked after with food and drinks. The expenses of funerals were not NOT borne by [all houses in] the hatti as is the practice now] for funerals and another insisting on inviting Kothas.
The section of Badagas who were against inviting Kothas was lead by Hubbathalai [Rao Bahadur Bellie Gowder, who introduced many reforms like 1) the funeral expenses would be borne by the whole village 2) education for all Badagas etc] and the other section by Thangaadu.
Another cause for this division was the claim of Thangaadu [Haruva Katchi] led group that when they attend the funeral of Gowda, they would only touch the head [saavu muttodhu], irrespective of the age of the deceased saying that they were the priets. Generally, when a Badaga attends a funeral, as a mark of paying respect to the deceased, the feet or the head is touched depending on whether the dead is elder or younger. I am skipping many more details since this would distract from the topic MORAY which is under discussion.
But these days, marriages among these groups [Gowdas, Haruvas, Lingakattis] have become common. Hubbathalai has marriage relation with Thangaadu or the Lingakatti Hatti of Sakkalatti [Sogathorai] with Eethorai or Bearhatti.
Sathish Krishnan commented on Marrying a person with no MORAY
‘Thanks for the detailed explanation. I belong to Balacola and I’ve heard elders saying that there is no moray for any marriages within Maekunadu seemay, and Kundey seemay is the best suit for us. But your blog says there is only restriction for marriages within a village or within a ooru (group of villages), and no restriction for marriages within a seemay. It is contradicting and please clarify the same. I will be looking forward for further updates to this blog’
Hello Sathish, Thanks for the comments. First for the contradiction part. I am saying that “no marriages within a hatti and Ooru but yes within a Seemay as long as the Oorus are different. Like 6 Ooru can tie nupital knots with 19 ooru – both being from Porangaadu“. As far as your Hatti Bakkola (Balacoloa?), Mekkunaadu Seemay are concerned, I am NOT in a position to clarify but as far as Kundey Seemay – yes I agree. More in updates soon – Wg Cdr JP
(This article was published a few years back. Relevance is very much there even today – Wg.Cdr.JP)
Badaga boy makes it to Indian Institute of Technology
(being an Engineer -From GCT, Coimbatore, and having attempted the IIT Entrance exam way back in 1965, I know how hard it is to crack it and come out successful. Congratulations to Karan. – Wg.Cdr.JP)
It’s a proud moment for Karan Jeyasankar of the Nilgiris Badaga community, who cracked the JEE Advanced exam to make it to one of India’s most prestigious institutions, IIT.
Karan who hails from Kundah Ketchigatty village of the Nilgiris, did his primary schooling in Mumbai and High school in Dubai. He is also a recipient of the prestigious Sheikh award for academic excellence while studying in High School.
He later moved to Chennai after his 10 th standard, with a dream of targeting what is considered to be one of the toughest exams in terms of the selection ratio. Karan obtained his coaching from FIITJEE Integrated schooling with Kola Saraswathi Senior Secondary School in Chennai.
With his unwavering effort and commitment to target, Karan obtained All India Rank 1901 in the JEE Mains from among 9.21 lakh candidates, and later AIR 1032 in the JEE Advanced exam from among 1.6 lakh selected candidates of JEE Mains exam.
He is likely to pursue Electrical and Electronics Engineering at IIT Kanpur and aspires to research and contribute to core technological advancements.
With this outstanding feat, Karan has made his family and also the Badaga
community proud. He is also willing to guide and share his experiences with future JEE aspirants.
Incidentally, Karan is the grandson of N. Sivan, IRSSE (Retd), Indian
Railways Service of Signal Engineers, aged 83 years, retired from Southern Railway as Gr. ’A’ JA Grade Officer.
Major Saravanan (Retd) who takes care of the welfare of Ex-Services Men and their dependents especially widowed women in the Nilgiris.
Men and Women who uphold the highest traditions of integrity and serve the nation at the risk of their own lives are the men/women in uniform of the three Services – Army, Navy and Air Force.
Most of them, due to contingencies of the Services or otherwise, retire at a comparatively young age. The welfare of these personal after retirement is very important and both at the center and in the state level have well defined welfare departments.
There are district level ESM welfare departments in almost all districts in Tamil Nadu. The one in the Nilgiris is headed by a dynamic and welfare minded person Major (retd) Saravanan from T.Horanally village. He is the son of Late B. Chokan and married to Mrs. Shakthi.
He has been rendering a great service to all the Ex-Servicemen in the Nilgiris for the past four years and presently looking after Coimbatore District also as Assistant Director. He has helped many women, wives of ex-servicemen, to get proper family pension.
He joins me in encouraging Badaga youngsters, both boys and girls to join the Armed Forces which offer great job opportunity and career.