The late eighteenth century was a turbulent period in the history of Kodagu. During the military campaigns of Tipu Sultan against the Kodagu kingdom, many Kodava clans (okkas<\/em>) experienced severe disruptions. Historical records, oral traditions, and clan histories recount incidents such as destruction of ainmanes<\/em> (ancestral houses), killings of clan members, deportations to Srirangapatna, forced displacement, temple desecration, and the capture or conversion of prisoners. These events occurred mainly between the 1780s and the fall of Tipu Sultan in 1799 and left a lasting imprint on Kodava society.<\/p>\n During his campaigns in Kodagu, Tipu Sultan<\/span><\/span> attempted to integrate the region more closely into the Mysore administration by renaming several places and establishing new administrative centers. One of the most notable examples was the renaming of Madikeri, the capital of Kodagu, which he is said to have called Zafarabad after bringing the region under his control. Such changes were part of a broader effort to assert Mysore authority over the territory and reorganize its administration. However, these names did not remain in use for long, as local traditions and the restoration of Kodagu rule after the fall of Tipu Sultan in 1799 led to the revival of the original place names used by the Kodava people.<\/p>\n One of the most significant events remembered in Kodava history is the incident at Devatparamb. According to Kodava oral traditions and several historical accounts, Kodava leaders and warriors were invited to this location for negotiations during the campaigns of Tipu Sultan in Kodagu. When they gathered there, they were reportedly surrounded by Mysore forces. Many Kodavas were killed during the confrontation, while others were captured and taken as prisoners.<\/p>\n Following this event, large numbers of Kodava men, women, and children were deported from Kodagu to Srirangapatna, the capital of Tipu Sultan\u2019s kingdom. Several historical works and Kodava clan traditions record that entire families were marched across the Western Ghats and imprisoned in different forts across Mysore territory. Some captives are believed to have been converted to Islam, while others later escaped and returned to Kodagu during the wars between Mysore and the British.<\/p>\n The memory of Devatparamb has remained deeply embedded in Kodava collective memory. For many Kodavas, the site symbolizes a moment of betrayal, resistance, and survival during a period of intense conflict between Kodagu and Mysore in the eighteenth century.<\/p>\n During the military campaigns of Tipu Sultan<\/span><\/span> in Kodagu in the late eighteenth century, members of the Achanda okka were among the Kodava families who experienced displacement and captivity. Clan traditions recount that when Mysore forces entered Kodagu to suppress local resistance, several Achanda families were forced to abandon their settlements. Some members of the clan were reportedly captured and deported along with other Kodava prisoners to Srirangapatna<\/span><\/span>, the capital of Tipu Sultan\u2019s kingdom. Others fled into the forests and hills of Kodagu to escape the advancing army. Following the fall of Tipu Sultan in 1799, surviving members of the Achanda okka gradually returned to their ancestral lands and rebuilt their settlements.<\/p>\n The Ajjinikanda okka also faced disruptions during the Mysore campaigns in Kodagu. Historical accounts preserved in clan narratives describe a period when the movements of Mysore troops through the region forced many Kodava families to abandon their homes temporarily. Members of the Ajjinikanda okka were reportedly captured in some encounters and taken to Mysore territories as prisoners. Others escaped into forested areas where Kodava fighters often organized resistance against Mysore forces. These events disrupted traditional patterns of settlement and agricultural activity. After the collapse of Mysore rule in Kodagu at the end of the eighteenth century, members of the Ajjinikanda okka gradually returned to their lands and restored their ancestral lineage and traditions.<\/p>\n The Ammanda okka were traditionally the custodians (thakkas<\/em>) of the ancient Povvadi temple located at Ka\u1e0danga-Mur\u016br near their ancestral settlement. During the campaigns of Tipu Sultan<\/span><\/span> in Kodagu, this historic temple was destroyed by invading forces. The destruction of the shrine disrupted an important religious center associated with the clan and the surrounding community. Oral traditions preserved by the Ammanda okka recall this period as one in which several temples, houses, and sacred sites in Kodagu suffered damage during military operations. Although the temple itself was lost, the Ammanda okka preserved the memory of their traditional custodial role and continued their lineage in the region after stability returned to Kodagu.<\/p>\n Amma\u1e47ichan\u1e0da Chengappa, an ancestor of the Amma\u1e47ichan\u1e0da okka, is remembered for his participation in the wars against Mysore forces during the campaigns of Tipu Sultan. Clan traditions describe him as a courageous fighter who supported the Kodagu ruler during the period of conflict. In recognition of his bravery and service, the Kodagu ruler Dodda Veera Rajendra<\/span><\/span> later granted him a jahagir<\/em> consisting of wetland and bane<\/em> land in 1818. The land was subsequently shared among members of the clan. Chengappa was also presented with a ceremonial sword bearing the royal seal and a pair of gold bangles as symbols of honour, both of which remain part of the clan\u2019s historical memory.<\/p>\n During the conflicts between Kodagu and Mysore, members of the Arapattu Mukk\u0101tira okka were also affected by the military campaigns. Clan traditions record that one ancestor of the okka was captured and taken prisoner during encounters with the forces of Tipu Sultan<\/span><\/span>. Although details of his captivity remain limited in the oral record, the event is remembered within the clan as part of the broader upheavals faced by Kodava communities during the Mysore invasions. Such incidents reflect the widespread disruption experienced by many Kodava families whose members were taken as prisoners or forced to flee their villages during the conflicts of the late eighteenth century.<\/p>\n The Balyan\u1e0da okka possessed an ancestral ainmane<\/em> that originally existed as a traditional mundh mane<\/em>. During the invasions of Kodagu by the army of Tipu Sultan, this ancestral house was set on fire by Mysore soldiers and destroyed. The destruction of the ainmane<\/em> represented a significant loss for the clan, as the ancestral house served as the center of social and ritual life. In the years following the attack, surviving members of the Balyan\u1e0da okka constructed a temporary bamboo and thatch structure. As conditions stabilized in Kodagu after the fall of Mysore rule, the clan later rebuilt a more permanent ainmane<\/em>, symbolizing their recovery and continuity.<\/p>\n Clan traditions describe a tragic episode during the Mysore campaigns in Kodagu when the men of the Battiyan\u1e0da okka were reportedly killed by invading forces. With the male members of the clan lost, only two sisters remained to carry forward the lineage. To preserve the okka, one sister married a member of the Bepadiyanda okka through the kuthik nindath<\/em> custom, while the other married into the Cheyyanda okka. Through these marriages the lineage of the Battiyan\u1e0da clan was eventually restored. Because of this historical connection, a customary restriction on intermarriage between the Battiyan\u1e0da and Cheyyanda okkas developed within Kodava social traditions.<\/p>\n The B\u014dv\u0113rian\u1e0da okka traces its ancestry to an early ainmane<\/em> located at Naduvenkott. After relocating to Thirike Kandi, the clan constructed a second ancestral house, which served as their principal residence for many years. During the military campaigns of Tipu Sultan in Kodagu, this second ainmane<\/em>, a traditional mund mane<\/em>, was burned down by Mysore soldiers. The destruction forced the clan to rebuild their residence once again. The present ainmane<\/em> represents the third ancestral house constructed by the B\u014dv\u0113rian\u1e0da okka and stands as a symbol of the clan\u2019s resilience following the upheavals of the Mysore invasions.<\/p>\n The Cheeyan\u1e0dira okka also experienced the destruction of their ancestral ainmane<\/em> during the campaigns of Tipu Sultan in Kodagu. According to clan tradition, Mysore soldiers burned down the original house and captured sixteen young men belonging to the clan. One of these captives later managed to escape and fled to Arekad, where he established a new branch of the Cheeyan\u1e0dira lineage with extensive wetland holdings. His descendants are today known as Cheeyan\u1e0dira-2. The main branch of the clan later rebuilt its ancestral residence in the nineteenth century, continuing the lineage despite the earlier devastation.<\/p>\n The C\u00f2dan\u1e0da okka traces its ancestral origins to Thomara (now Thora near Peggala), where their early residence was known as an alakkadi kote<\/em> or wooden fort. During the raids conducted by the forces of Tipu Sultan in Kodagu, this fortified house reportedly served as a refuge for the Kodagu rulers and their supporters. The structure played an important role as a defensive shelter during the period of conflict. Over time the original building declined and later settlements of the clan developed elsewhere. Nevertheless, the memory of the old fortified house remains part of the historical traditions associated with the C\u00f2dan\u1e0da okka.<\/p>\n Members of the Kulletira okka are remembered for their prominent role in the Kodava resistance against Mysore forces. The brothers Kulletira Manicha and Kulletira Ponnanna served the Kodagu ruler Dodda Veera Rajendra<\/span><\/span> during the campaigns against Tipu Sultan<\/span><\/span>. Ponnanna is said to have led Kodava fighters in several engagements against Mysore troops and helped protect the Kodagu ruler while he was in hiding. He later defeated Mysore soldiers near Kushalnagar and captured the fort commander. A commemorative stone known as Kullati Ponnanna Kallu<\/em> was erected in recognition of his victory.<\/p>\n The Kunchettira okka remembers a dramatic episode during the Mysore invasions. The clan\u2019s karanava<\/em>, Uthayya, was killed by the invading forces of Tipu Sultan. At the time, his wife, who belonged to the Kaliyanda clan, was six months pregnant. According to tradition, she escaped capture by hiding in a jaggery basket and later found refuge in the house of the Thelappanda okka. There she gave birth to a son who continued the Kunchettira lineage. The survival of the clan through this single descendant is remembered as a powerful story of resilience in Kodava oral history.<\/p>\n The Kuttan\u1e0da okka originally lived in a balyamane<\/em> on the slopes of Malethirike hill near Virajpet. During the invasions of Kodagu by the army of Tipu Sultan, the clan abandoned their hill settlement for safety. Members of the Kuttan\u1e0da okka relocated to Kuklur along with the Monnanda okka and constructed a new ainmane<\/em>. Over time internal divisions within the clan led to the formation of separate branches with distinct ancestral houses. Despite these divisions, the different branches of the Kuttan\u1e0da okka continue to share ritual spaces and celebrate important festivals together, preserving their common lineage.<\/p>\n Members of the Maletira okka from Bengur were among the Kodavas captured during the campaigns of Tipu Sultan. According to historical references, they were taken as prisoners to Srirangapatna<\/span><\/span> along with other Kodava captives. During this period their lands in Bengur were reassigned to another clan. After the decline of Mysore control in Kodagu, the Maletira okka gradually returned and re-established their presence in the region. Clan traditions also remember the role of the Maletira family in protecting the sacred image of Bhadrakali before the temple dedicated to the deity was constructed.<\/p>\n Clan traditions of the M\u0113kathan\u1e0da okka recount that the men of the clan were killed after being invited for negotiations during the campaigns of Tipu Sultan. At that time one pregnant woman of the clan was staying in her maternal home (Kodimaniyanda thamane<\/em>). She later gave birth to a son who became the only surviving male descendant of the lineage. Because no adult men remained to cultivate the lands belonging to the okka, the Kodagu ruler later settled Konkani families on part of the clan\u2019s territory. Through the descendants of the surviving child the M\u0113kathan\u1e0da lineage continued.<\/p>\n The Monnanda okka originally lived in an ancestral ainmane<\/em> located on the slopes of Malethirike hill near Virajpet. During the invasion of Kodagu by the forces of Tipu Sultan, the settlement was attacked and the house destroyed. Clan tradition records that nearly all members of the okka were killed during the attack, including infants who were present in the house at the time. Only one elderly man escaped the massacre. He later settled in a new location and rebuilt the lineage by establishing another ainmane<\/em>, ensuring the survival of the Monnanda clan.<\/p>\n Some ancestors of the Na\u1e0dik\u0113rian\u1e0da okka were captured during the Mysore campaigns and reportedly converted to Islam while in captivity. According to clan tradition, a few of these individuals later escaped and returned to Kodagu. However, because Kodava customary practices had no ritual process for readmitting persons who had undergone conversion, they were not reintegrated into the original okka. Their descendants continued to live separately, while the Na\u1e0dik\u0113rian\u1e0da clan preserved the memory of these events as part of their historical traditions.<\/p>\n During the campaigns of Tipu Sultan in Kodagu, many members of the N\u0101l\u0113yan\u1e0da okka were captured and taken away from the region. Only a small number of individuals survived in Kodagu, and the fate of many of the captives remains unknown in clan memory. The destruction of an old Vishnu temple associated with the okka is also attributed to this period. As the number of male descendants declined, the clan later revived its lineage through adoption, ensuring the continuation of the N\u0101l\u0113yan\u1e0da okka despite the earlier losses.<\/p>\n When Mysore troops advanced through Kodagu during the campaigns of Tipu Sultan, the temple associated with the P\u0101k\u0113ri Mukk\u0101tira okka faced the threat of attack. In order to safeguard the sacred objects of the shrine, temple priests buried the jewellery and idols before the soldiers arrived. Many years later, when land in the area was being levelled, the hidden objects were rediscovered along with an image of Vishnu. The recovered temple jewellery is now preserved securely and brought out during the annual temple festival.<\/p>\n During the mass deportations associated with the campaigns of Tipu Sultan, the men of the P\u0101n\u1e0dan\u1e0da okka were reportedly taken to Srirangapatna<\/span><\/span> and converted to Islam. Only one pregnant woman remained in Kodagu. In order to preserve the clan\u2019s lineage, a marriage was later arranged according to the mannk nindiyacustom<\/em>. Through the descendants born from this union, the P\u0101n\u1e0dan\u1e0da okka was gradually revived and the clan\u2019s lands and traditions were preserved.<\/p>\n During the invasions of Kodagu by the forces of Tipu Sultan, a temple located on land later associated with the Patta\u1e0da okka was destroyed and members of the Brahmin family living there were killed. According to clan tradition, only one girl survived the attack. She later married a member of the Achappan\u1e0da okka through the mannk nindiyacustom<\/em>. Through this marriage the new lineage came to be known as the Patta\u1e0da okka.<\/p>\n During the attack on Bhagamandala in the campaigns of Tipu Sultan, the temple priests fled the area in fear. A member of the Pattam\u0101\u1e0da okka from Chirmangala gave refuge to a young Brahmin boy and ensured that daily worship at Bhagamandala and Talakaveri continued. Pattam\u0101\u1e0da Appanna later fought in the wars against Tipu Sultan and died in battle. In recognition of his service, the Kodagu ruler granted land in Bengur to the Pattam\u0101\u1e0da okka.<\/p>\n
\nDevatparamb<\/h2>\n
\nClan Accounts<\/h2>\n
Achanda Okka<\/h3>\n
\nAjjinikanda Okka<\/h3>\n
\nAmmanda Okka<\/h3>\n
\nAmma\u1e47ichan\u1e0da Okka<\/h3>\n
\nArapattu Mukk\u0101tira Okka<\/h3>\n
\nBalyan\u1e0da Okka<\/h3>\n
\nBattiyan\u1e0da Okka<\/h3>\n
\nB\u014dv\u0113rian\u1e0da Okka<\/h3>\n
\nCheeyan\u1e0dira Okka<\/h3>\n
\nC\u00f2dan\u1e0da Okka<\/h3>\n
\nKulletira Okka<\/h3>\n
\nKunchettira Okka<\/h3>\n
\nKuttan\u1e0da Okka<\/h3>\n
\nMaletira Okka<\/h3>\n
\nM\u0113kathan\u1e0da Okka<\/h3>\n
\nMonnanda Okka<\/h3>\n
\nNa\u1e0dik\u0113rian\u1e0da Okka<\/h3>\n
\nN\u0101l\u0113yan\u1e0da Okka<\/h3>\n
\nMukk\u0101tira (Kunjalag\u0113ri ) Okka<\/h3>\n
\nP\u0101n\u1e0dan\u1e0da Okka<\/h3>\n
\nPatta\u1e0da Okka<\/h3>\n
\nPattam\u0101\u1e0da Okka<\/h3>\n
\nP\u0113riyan\u1e0da Okka<\/h3>\n