Category Archives: badaga

Morey System among Badagas

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.


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.


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)

Proud of you Karan for making it to IIT

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, we are proud of you

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.

Maj.Saravanan (Retd)

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.


Extremely happy and proud that Badagas have been recognised as Indigenous people of the Nilgiris, (People of the Mountains by the UNO affiliate based at Rome) by the great efforts of Venugopal Dharmalingam, the Director of the Nilgiri Documentation Centre. Hearty congratulations to him.

This website has been consistently claiming that Badagas are one of the indigenous tribes of the Blue Mountains and we are happy and privileged that in the application submitted to UNO, Venugopal has quoted our website also.

In a function at Ooty, Venugopal Dharmalingam and other Badaga leaders (including Prof. Iyyaro, a Nakkubetta Seemay Gowder, Dr.Mani ex-Director of Central Research Institute, Kasauli and President of Coonoor Badaga Association, Mr.Sivalinga, auditor, Gokul Gowder, a well known Artist and Wg.Cdr.Bellie Jayaprakash), a blown up copy of the recognition approval was presented to the Collector Ms.Innocent Divya today, 16 Oct 2020.


The Badagas, the largest indigenous social group in the Nilgiris, have been included in the Data Base of World’s Indigenous Peoples by the United Nations Mountain Partnership.

The Inscription on the Badagas says, “ Traditionally Buffalo herders, recently there is a strong trend back to farming with particular attention to organic farming”. On the Badaga language, the Inscription says, “Badaga language (Badaga) is part of the Dravidian language family. One of world’s primary language families spoken by over 200 million people in south, central and north India”.

The Mountain Partnership is a United Nations alliance of partners dedicated to improving the lives of mountain peoples and protecting mountain environments around the world.

Founded in 2002, it has more than 400 members including International Organizations, major private sector organizations and NGOs and 60 governments including India.

MP is currently preparing an international Data Base of Indigenous Peoples and a detailed global map to identify 1. Who are the indigenous and local mountain communities and 2. Where do such communities live?

Indigenous Mountain Peoples are defined by the UN on the following criteria.

1) How long they have been living in a specific territory

2) Their cultural distinctiveness, including exclusive language, social organization, religion and spiritual values, modes of production, laws and institutions;

3) Self-identification, as well as recognition by other groups, or by State authorities, as a distinct community and

4) an history of struggle and exploitation

5) Their continued inhabitation, at least part of the year, on a mountain

6) Their continued use of traditional food systems around mountain ecosystems and

7) Their clear connection to a particular mountain or range.

Based on these criteria, the Nilgiri Documentation Centre, a local research body with nearly four decades of work, submitted the case of the Badagas of Nilgiris for inclusion in the World’s Indigenous Peoples Data Base with all necessary supporting evidence and documents.

The UN Mountain Partnerhiup has accepted the application of the NDC and included the Badaga community in their Data Base of World’s Indigenous Peoples.

Badaga language endangered

The United Nations Economic and Social Council (UNESCO) has already included the Badaga language as ‘Definitely Endangered’ in the UNESCO Atlas of the World’s Languages in Danger.

World’s Indigenous People

Indigenous Peoples are distinct social and cultural groups that share collective ancestral ties to the lands and natural resources where they live. There are approximately 476 million Indigenous Peoples worldwide, in over 90 countries. They make up 6 % of the global population but account for 15 percent of the global poverty. They occupy 25% of the world’s area but safeguard 80% of the global biodiversity.

The UN and Indigenous Peoples

The UN General Assembly proclaimed 1993 as the International Year of the World’s Indigenous People to seek international cooperation for solving problems faced by indigenous people in terms of human rights, environment, development, education and health. August 9 is observed worldwide as International Day of the Indigenous Peoples. India is one of the 144 states which adopted the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) by the General Assembly on in 2007. The government is yet to prepare a list of indigenous communities in the country.

Mountains and Indigenous Peoples

Majority of the indigenous peoples live in mountains. The United Nations has recognized that the involvement of indigenous peoples and local communities is essential for sustainable mountain development.

Issued by Indigenous Badagar Alliance

Later on in the evening, Ramakrishnan, owner of Nakkubetta TV anchored an excellent programme on this event. A must watch

The “Ha” sound in Badaga (Badagu)


Badaga or  Badagu, is a ‘classic‘ and independent language spoken by Badagas of the Blue Mountains or the Nilgiri hills, in north -west Tamil Nadu, bordering Karnataka and Kerala.

Though it is unique by itself, it can be said to be akin to Halaiya (old) Kannada more than any Dravidian language. But due to the geo – political reasons, it is being identified more with Tamil.

Unfortunately, some ‘over enthusiastic scholars’ and a few elders have been trying to eliminate the sound ‘ha -ஹ ‘ (which is an integral part of the Badaga language and) replace it with ‘ah- அ ‘ with some unacceptable justification that these letters (as well as letter like Ja ஜ, Sa ஸ, Sha ஷ ) do not form part of pure/classical Tamil though they are very much in day to day usage.

Let me elaborate and justify why ha and other letters, like ஜ, ஸ, ஷ etc should remain as core letters/sounds in Badaga.

A Badaga village is known as Hatti (ஹட்டி) and not as அட்டி.

Our deity/ Goddess is Hethe – ஹெத்தே and not Athe எத்தே

Some day to day words starting with ha

Haalu – ஹாலு – milk

Habba – ஹப்பா – festival

Hannu – ஹண்ணு – fruit

Haavu – ஹாவு – snake

Jana ஜன – people
Janni ஜன்னி – cold

Jav’voni – Young

Jakkadha –  ஜக்கத –  the famous hatti (village)

Hasu ஹஸு – hunger

Haasu ஹாஸு – spread

Hethe nangava Harichali – ஹெத்தே நங்கவ ஹரிச்சலி

Let Goddess Hethe bless us !


Continue reading

Dr.R.Haldorai’s recent articles on Badaga

If we have to name some Badagas who have done a great deal of research on Badaga, people and language, Dr.Haldorai’s name will , probably, be on the top. Though his writings have a distinct Tamil slant, let us not forget that he is a recognised Tamil Pandit and has been honoured by the Tamil Nadu government. He is proficient in Kannada also.

Based at Chennai, he is the main trustee of Nellikolu Trust and published many books.. He is from Mel Kauhatti and married to a lady from Hubbathalai (Ooru). I have interacted with him a few times, he is very simple, honest and unassuming. Great pleasure to share some of his recent articles sent to me by Dr.Haldorai himself. – Wg.Cdr.JP


படகுமொழியில் ஆதிவார, சோவார, மங்கவார, 0பொதவார, சிக்குவார, 0பெள்ளி, சநிஎன்பன வாரத்து ஏழு நாள் பெயர்கள். பொதுவாக, வாரத்து நாள்பெயர்கள் ஞாயிறு (Sun), திங்கள் (Moon), செவ்வாய் (Mars), புதன் (Mercury), வியாழன் (Jupitar), வெள்ளி (Venus), சனி (Saturn) ஆகிய கோள்கள் அடிப்படையில் பெயர் பெற்றனவாக இருக்கின்றன.

ஆனால் படகுவில் வியாழனுக்குரிய நாளாக வரும் சிக்குவார என்பது வியாழன் கோள் அடிப்படையில் பெற்ற பெயராகத் தெரியவில்லை. மாற்றாகச் சுக்கிரன் என்னும் பெயர் அடிப்படையில் பெற்ற பெயராகத்தான் தோன்றுகிறது. வெள்ளி, சுக்கிரன், என்பன ஒரே கோளுக்கு அமைந்த இரு பெயர்கள். படகுமொழி 0பெள்ளி என்பதை வெள்ளிக் கிழமைக்குக் கொண்டுள்ளது. இது லையாளம், தமிழ் ஆகிய மொழிகளில் உள்ள வெள்ளி (Friday) என்பதுபோல் உள்ளது படகுமொழி வியாழனைக் குறிக்க வெள்ளிக்கான இன்னொரு பெயரான சுக்கிரன் என்பதைக் கொண்டுள்ளது. சுக்கிரன் என்னும் பெயர் அடிப்படையில்தான் கன்னடம் (சுக்ரவார), தெலுங்கு (சுக்ரவாரம்) ஆகிய மொழிகளில் வெள்ளிக்கிழமை குறிக்கப்படுகின்றது. கன்னடம், தெலுங்கு ஆகிய மொழிகளில் வெள்ளியைக் குறிக்க வரும் சொல் படகுவில் வியாழனைக் குறிக்க வந்துள்ளது என்பது கவனிக்கத் தக்கது.

இது படகுமொழியில் காணப்படும் ஒரு குறிப்பிடத்தக்க மாற்றமாகும். வியாழக்கிழமையைக் கன்னடம், தெலுங்கு ஆகிய மொழிகளில் முறையே குருவார, குருவாரமு என்றழைக்கின்றனர். குரு என்பது வியாழனுக்கு அமைந்த பெயர். வியாழனைத் தேவகுரு (The planet Jupiter, as the priest of the gods) என்றும் வெள்ளிக்கு
அமைந்த பெயரான சுக்கிரனை அசுரகுரு (Venus, as preceptor of the Asuras) என்றும் அழைக்கின்றனர்.

படகு மொழியில் சிக்குவார என்பதைச் சில இடங்களில் சிக்கவார என்றும் அழைக்கின்றனர். சிக்குவார, சிக்கவார ஆகிய இரண்டும் சுக்கிரன் என்னும் சொல்லோடு பொருத்திப் பார்ப்பதற்கு இடம் தருகின்றன. இச்சொற்கள் சுக்கிரன் என்னும் பெயர் அடைப்படையில் பெற்ற பெயர்களாகத்தான் இருக்க வேண்டும் எனத் துணிய வேண்டியுள்ளது. அப்படியானால் வியாழன் கோளுக்கான பெயரைத் தவிர்த்து வெள்ளிக்கோளுக்கான வேறொரு பெயரை வியாழனுக்குக் கொண்டதற்கான
கரணத்தை ஆராய வேண்டியுள்ளது. வியாழனுக்குரிய தேவ குருவைத் தவிர்த்து அசுரகுருவான சுக்கிரனுக்கு முன்னுரிமை அளிப்பதற்காக இவ்வாறு அமைந்துள்ளனர்


0பாநுந மீநுகொ கூட்ட
(நட்சத்திரக் கூட்டம் Lunar constellation) -27

அசுவனி, பரணி, கார்த்திகை, உரோகிணி, மிருகசீரிடம், திருவாதிரை, புனர்பூசம், பூசம்,
ஆயிலியம், மகம், பூரம், உத்திரம், அஸ்தம், சித்திரை, சுவாதி, விசாகம், அனுஷம்,
கேட்டை, மூலம், பூராடம், உத்திராடம், திருவோணம், அவிட்டம், சதையம், பூரட்டாதி,
உத்திரட்டாதி, இரேவதி என்பவை இருபத்தேழு நட்சத்திரங்கள்

இருபத்தேழு நட்சத்திரங்களுக்கான படகுப்பெயர்கள்:
0பாநுந மீநுகொ (விண்மீன்கள்) – 27

  1. குதரெ: அசுவினி (புரவி) The first star, whose configuration looks as if it were a horse
  2. ஒலெ: பரணி (அடுப்பு) The second star, whose configuration looks as if it were an oven
  3. ஆரலு: கார்த்திகை (ஆரல்) The constellation Pleiades, whose configuration looks as if it were
    an entity of six
  4. 0பண்டி: உரோகணி (சகடு) The 4th star, whose configuration looks as if it were a cart
  5. மாநுதலெ: மிருக சீரிடம் (மான்தலை) The fifth star, whose configuration looks as if it were
    head of a deer
  6. செம: திருவாதிரை (சிவன், மூதிரை) The sixth star, whose configuration looks as if it were
    Hara, ‘Šiva’
  7. 0பிதிலு: புனர்பூசம் (கழை) The seventh star, whose configuration looks as if it were bamboo
  8. கொரடு: பூசம் (கொடிறு) The 8th star, whose configuration looks as if it were pincers
  9. ஆவு: ஆயில்யம் (அரவு) The 9th star, whose configuration looks as if it were a snake
  10. நொக: மகம் (கொடுநுகம்) The 10th star, whose configuration looks as if it were a yoke
  11. அம்பு: பூரம் (கணை) The 11th star, whose configuration looks as if it were an arrow
  12. சரமொர: உத்திரம் (உத்தரம்) The 12th star whose configuration looks as if it were a rafter
  13. கய்: அத்தம் (கை) The 13th star, whose configuration looks as if it were an hand
  14. 0பட்டெ: சித்திரை (அறுவை) The 14th star, whose configuration looks as if it were a cloth
  15. 0தீவிகெ: சுவாதி (விளக்கு) The 15th star, whose configuration looks as if it were a lamp
  16. மொர: விசாகம் (முறம்) The 16th star, whose configuration looks as if it were a winnow
  17. பநெ: அனுடம் (பனை) The 17th star, whose configuration looks as if it were palmyra-palm tree
  18. 0பிந்ந 0பீசலு: கேட்டை (துளங்கொளி) The 18th star, whose configuration looks as if it were bright light
  19. மரி: மூலம் (குருகு) The 19th star, whose configuration looks as if it were young of a beast or bird
  20. ஒடெகொள: பூராடம் (முற்குளம்) The 20th star, whose configuration looks as if it were a breached tank
  21. கடெகொள: உத்திராடம் (கடைக்குளம்) The 21st star, whose configuration looks as if it were end of a tank
  22. மூருகோலு: திருவோணம் (முக்கோல்) The 22nd star, whose configuration looks as if it were end of a trident staff
  23. காக்கெ: அவிட்டம் (காக்கை) The 23rd star, whose configuration looks as if it were a crow
  24. செக்கு: சதயம் செக்கு The 24th star, whose configuration looks as if it were an oil-press
  25. ஹொணெ: பூரட்டாதி (நாழி, உள்துளையுள்ளது) The 25th star; whose configuration looks as if it were a tubularity
  26. தம்பட்டெ: உத்திரட்டாதி (முரசு) The 26th star, whose configuration looks as if it were a drum
  27. தெப்ப: ரேவதி (படகு,தோணி) The 27th star, whose configuration looks as if it were a boat


ஓரியலொழுங்கு (beautiful and philosophical regularity)

Badugu Place Names Deciphered

Received an interesting email from Anand Raju about whom I had written about as one of the creators of Badaga script in the post (

Dear Anna,
Badugu Place Names hitherto posed a difficulty for interpretation. I have made an attempt to decipher them in this video.

This video gives you fascinating insights into the topography of the Nilgiris.

Place names speak of the long history of the Badugas, a flourishing tribe and one of the indigenous peoples of the Nilgiris.

My object in producing this video is to revive and promote the Badugu language, one of the oldest of the Dravidian languages.

This is a must for every Baduga who wishes to learn the Badugu language afresh.

YouTube Link:
This is a must for every Baduga who wishes to learn the Badugu language afresh. 
I wish every Baduga subscribed to this channel.

Warm Regards,
R. Anandhan

Very interesting and educative information, Anand. The Badaga ‘name’ you have for ‘video’ is also very appropriate. Congratulations and please keep it up. Looking forward to your follow-up videos on the origin of Badaga hatti names. – Wg.Cdr. JP

Proud of you, Malliga

Malliga from Kagguulla, Kotagiri has become the First Badaga girl to have cleared the UPSC (IAS) exam.

(Info courtesy HN SIVAN)


D.Radhakrishnan in Covai Post
aggula, a village of about 150 houses near Kotagiri is in a celebratory mood. Why not!
A daughter of the village has done it proud and in the process brought laurels to the Nilgiris,the likes of which this district in general and the Badaga community,in particular, have been yearning for,for a long time.
Sheer perseverance of S.Malliga, daughter of a small tea grower Sundaran and Village nurse Chithradevi of Kaggula,has put her on the road to becoming the first woman IAS officer of the Badaga community.
A student of the Saint Joseph’s Convent in Coonoor,Malliga, the only child of the couple moved to Coimbatore to get a Bio tech degree from the Tamil Nadu Agricultural University before seeking training in an IAS coaching academy at Chennai to crack the Union Public Service Examination.
Undaunted by the faltering in the initial stages,Malliga clung on to climb the peak.
With this her long standing dream of becoming an IAS officer, has come true .Echoing the sentiments of her village,her cousin Sathish told The Covai Post that going by her track record,”we were certain that she will make it”. She now carries the wishes of the people of the hills to excel in her career and inspire many more Malligas.

Malliga from Kotagiri has become the First Badaga girl to have cleared the UPSC (IAS) exam.

So far the only IAS officers from Badaga community have been M.Devaraj and N.Sundaradevan.

Malliga, we are proud of you.

Dr.Rajma Comments:

Congratulations dear Malliga. We are very proud of you my dear. You are crowned with a title “First Badaga Woman _ IAS” Indeed it is moment of glory. Get ready to serve the nation. The journey of a thousand miles begins with one step. Take a step forward with confidence, determination and dedication. You have miles to go .” Strong women aren’t simply born. They are made by the storms they walk through”. Bring pride to womanhood. At any day Woman power is super power. All the best to you. Special thanks to JP for posting this.

Your words are always inspirational, Dr.Rajma. – JP

Old Age and Orphan Home

MN Trust Old Age and Orphan Home, Denalai

MN Trust Old age and Orphan home, known as Anbalayam, is a laudable venture started by Ramamurthy and his wife Rajeshwari from Denalai Village under Ketti Panjayat, closer to Coonoor (via Hubbathalai ) in memory of his mother late Mitchiammal and father late Nanja Ayya, a retired Headmaster, in 2005. Mrs.Rajeshwari is the Managing Trustee.

It is an approved Senior Citizen Home by the government. It started with one Badaga old lady but now has 46 inmates, half of whom are Badagas.


This old age home and orphanage is run by the savings, from salary, of Ramamurthy and on donations. Due to Covid-19 restrictions, the donations have dwindled a lot. It requires about Rs.5000 per day for breakfast, lunch and dinner along with three times tea and biscuits.

While we greatly appreciate the social work being done by this couple Rajeshwari and Ramamurthy, we request you all to donate liberally to sustain this great endeavor.

Donations may be sent to.

  1. Account Number : 1235101015677
  2. Account Name : MN Trust
  3. Bank : Canara Bank
  4. Branch : Yellanalli
  5. IFSC Code : CNRB0001235

Since this Trust has been given 80 G, Income tax exemption is available.

Service to humanity is service to God

Competition for Young Badagas

Competition for Young Badagas ( Javvoni Kunave)

Kallakorai Sanjeev has been posting many inspirational and motivational videos in YouTube and I have written about him and his friends Deepak and Nishant recently.

Concerned with the spreading of Corona Covid -19 pandemic among our hattis, he has started an initiative to spread awareness in the form of a video competition for Young Badagas.

Let us stay safe and save our community!

The link for registration for this competition is

This website is proud to be associated with this great initiative.