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The Hindu
3 days ago
- The Hindu
Sunrise in Siruvani: A peek into Tamil culture and Kongunadu cuisine
The picturesque Western Ghats bathed in pastel pink hues at twilight, and an absolute calm form our first impression of Dvara Siruvani. Before we get to the property, which is an hour's drive from the city, we stop by for a satisfying lunch at Rasanai with Kongu kozhi thanni rasam, a fiery chicken soup, followed by a line-up of chicken biryani, and the impressive Sivaji Nagar military hotel mutton chops, rounded off with mango pudding for dessert. Once at Dvara, I sip my welcome drink and watch the mighty hills and the forests take on a many colours. There are 16 cottages that include mountain view, private infinity pools and garden view. Each cottage is named after native flowers likekonrai, vaagai, parijatham to name a few. I bow down to enter my cottage named Kurunji through an artistically carved door that once graced a Chettiar home in Karaikudi. Short in stature, such doors encouraged the tradition of bowing while entering a home to show its inhabitants respect and humility. A private garden opens into stunning views of the Western Ghats and copious waters of the Noyyal flowing into the Mundanthurai check dam. Heirloom furniture including a wooden poster bed, Tanjore glass paintings and aesthetic artefacts compliment the interiors. An infinity plunge pool adds to the luxury. 'The property was a bit of an accident,' recalls Vikram Mohan, chairman of Pricol group that runs Dvara. 'The property evolved from a desiliting project to an outbound training centre with tents. Later, my wife Lakshmi and I developed Dvara as a labour of love. We both are collectors of South Indian antiquities for many years, from old Kanjivaram saris and Ravi Varma prints to old vengalapitalapathram, kadarams, thengaithuruvis and kavadis. Our bed runners feature paaavadai davani designs in multiple colours. Lakshmi's collection of her grandmother's saris became the beds' backdrop. We celebrate all things South Indian, Tamil heritage and conceptualised the property as a throwback to visiting homes in villages complete with Kongunadu samayal.' Every corner at the property unravels cultural memorabilia. Old utensils, South Indian antique artefacts, Tanjore paintings and enamelware peek through the common areas that have an old world charm. An antique chest at the reception is stunning. 'Some of the urulis displayed bear the cross on them indicating that they have been used in Christian households to make payasam. We added details like ergonomically designed thinnai, oonjal, and vilakkumaadam to replicate village life. While the doors tell stories of humility and a method of self-defence, the AshtaMangalam mural is indicative of qualities one needs to have to lead a good quality life. There is abundant greenery and the entire landscaping credit goes to my wife. We added Pollachi rekla vandi, and terracotta horses (crafted by a potter from Tirunelveli) to the garden decor. It's more like a virunthombal experience.' At dinner time, Chef Arul and his team lay out fluffy idiyappamidlis and creamy chicken stew. After a round of sulaimani, we call it a day. At the crack of dawn, along with M Rajesh, an in-house naturalist, we walk past bougainvillea and jasmine blooms, yellow trumpet trees and Rangoon creepers with red flower clusters for a trek to the foothills of the Western Ghats. Along the way, we spot a purple sunbird, an Oriental darter sunbathing with its wings spread out on a tree top, while the colourful Indian Pita whistles away and the common hawk-cuckoo sings repetitively. Lunch at Aarogyam, the in-house restaurant, showcases delicious Kongu cuisine. We try the aromatic Keeranur chicken biryani, bun parotta with Kongunadu mutton kuzhambu and vethalai poondu saadam, short grain rice flavoured with betel leaves and fried garlic. As a culinary anthropologist, Vikram has been studying the history of food of Peninsular India and that's how he introduced Kongu cuisine. 'It's all about the nuances of flavours. For example, betel leaf has a strong taste and how that imparts a dish or garlic when it's slightly roasted without curry. In Pollachi mutton kuzhambu, the flavouring comes from drumstick used in the curry. In villages around Karur, there is sorakkai thattaipayir saadam eaten with vaalaithanduthayir pachadi,' explains Vikram adding that he also picked recipes like asari kozhi varuval, endemic to the region. 'There is something called porial podi made with six ingredients like coriander seeds, fenugreek, dry chillies, channa dal, urad dal, and a hint of black pepper, coarsely ground. A pinch of asafoetida gives the umami flavour.' After a relaxing foot massage at the spa, I sit by the thinnai and gaze at the mountains, content and happy To know more, visit or call 7339111222
Hans India
09-06-2025
- Business
- Hans India
The Sona Story: The textile to tech journey of industrialist C Valliappa
Bengaluru: In the pantheon of India's IT revolution, few real estate addresses are as iconic as Sona Towers on Bengaluru's Millers Road. And fewer still are the stories as quietly powerful as that of the man behind it—C. Valliappa, the Chettiar industrialist whose foresight laid the very foundations for what would become India's Silicon Valley moment. Chitra Narayanan's 'The Sona Story' by Bloomsbury captures this remarkable journey with depth, subtlety and a strong narrative pulse. At the heart of the book lies the gripping account of how Valliappa, a textile magnate with no prior experience in commercial real estate, constructed Sona Towers with unwavering commitment to quality. In 1984, Texas Instruments (TI), the American semiconductor giant, chose this building to house India's first offshore software development centre using remote uplink using a satellite dish atop Sona Towers—a landmark event that catalysed India's software exports and tech services boom. With its wind-tested structures, earthquake-resistant foundation, and uninterrupted power supply, Sona Towers was years ahead of its time. As Nandan Nilekani, co-founder of Infosys, notes in his advance praise, 'Mr Valliappa was the first entrepreneur to work with a global multinational like Texas Instruments to put up India's first remote software development centre using a satellite dish.' His efforts also unlocked a wave of government support, including the STPI programme, further fuelling Bengaluru's ascent as a global tech hub. What makes the book especially compelling is its multidimensional portrayal of Valliappa—not just as a businessman, but as a compassionate human being. Whether it's his refusal to let a tenant compromise his ethics or his focus on philanthropic efforts in education, healthcare, and rural development, the portrait that emerges is of a man who blended Vyaparam (enterprise) with Dharmam (giving). As Bhaskar Bhat, former MD of Titan, housed at Sona Towers in its early years, reflects, Valliappa's life 'will go a long way in helping budding entrepreneurs conduct themselves through life.' And IM Kadri, the architect of Sona Towers, aptly calls it 'a delightful and inspiring journey.'
Hans India
05-06-2025
- Business
- Hans India
The Sona Story: The Textile to Tech Journey of Chettiar Industrialist C. Valliappa
Bengaluru: In the pantheon of India's IT revolution, few real estate addresses are as iconic as Sona Towers on Bengaluru's Millers Road. And fewer still are the stories as quietly powerful as that of the man behind it—C. Valliappa, the Chettiar industrialist whose foresight laid the very foundations for what would become India's Silicon Valley moment. Chitra Narayanan's 'The Sona Story' by Bloomsbury captures this remarkable journey with depth, subtlety and a strong narrative pulse. At the heart of the book lies the gripping account of how Valliappa, a textile magnate with no prior experience in commercial real estate, constructed Sona Towers with unwavering commitment to quality. In 1984, Texas Instruments (TI), the American semiconductor giant, chose this building to house India's first offshore software development centre using remote uplink using a satellite dish atop Sona Towers—a landmark event that catalysed India's software exports and tech services boom. With its wind-tested structures, earthquake-resistant foundation, and uninterrupted power supply, Sona Towers was years ahead of its time. As Nandan Nilekani, co-founder of Infosys, notes in his advance praise, 'Mr Valliappa was the first entrepreneur to work with a global multinational like Texas Instruments to put up India's first remote software development centre using a satellite dish.' His efforts also unlocked a wave of government support, including the STPI programme, further fuelling Bengaluru's ascent as a global tech hub. What makes the book especially compelling is its multidimensional portrayal of Valliappa—not just as a businessman, but as a compassionate human being. Whether it's his refusal to let a tenant compromise his ethics or his focus on philanthropic efforts in education, healthcare, and rural development, the portrait that emerges is of a man who blended Vyaparam (enterprise) with Dharmam (giving). As Bhaskar Bhat, former MD of Titan, housed at Sona Towers in its early years, reflects, Valliappa's life 'will go a long way in helping budding entrepreneurs conduct themselves through life.' And IM Kadri, the architect of Sona Towers, aptly calls it 'a delightful and inspiring journey.' The book is gripping, grounded, and full of quiet revelations. A very honest glimpse into how one man's foresight created a launchpad for big tech dreams. Lovely read, and worth finding a permanent place on bookshelves. For those interested in entrepreneurship, technology, and the soul of Indian business, The Sona Story is a rich and rewarding read. By Chitra Narayanan | Published by Bloomsbury India Rs 499
Time of India
01-05-2025
- Entertainment
- Time of India
How Bharathidasan Parambarai boxed social evil with verses and created an enduring legacy of tamil poetic heirs
Subramania Bharati inspired millions , but not many of his disciples can claim to have spawned a family of poets who reinforced his literary legacy with such verve. Born in Puducherry on April 29, 1891, Kanaga Subburathinam was a Tamil teacher who, until the age of 30, wrote only devotional poetry. It was his association with popular poet and social reformer C Subramania Bharati that made him move from praising gods to championing the cause of people. Bharathidasan first met poet Bharati, the firebrand nationalist bard, at 17, during a gathering at his physical education teacher Venu Naicker's home in Puducherry. Upon Venu's request, Subburathinam sang a few songs, unaware they were Bharati's compositions. After that interaction, Subburathinam renamed himself Bharathidasan — meaning 'disciple of Bharati', out of reverence for the Mahakavi. "After my meeting with Subramania Bharati, I found a new voice in my language," Bharathidasan later wrote in one of his songs. From that point on, he chose to write poems about social issues instead of religious idols. Over time, he went beyond Bharati in his verses on Tamil identity, society, and culture, which later earned him the title 'Paavendhar' or the king of poetry. At Bharati's request, Bharathidasan wrote 'Engengu kaaninum sakthiyadaa' (Wherever I look, there is power). Bharati not only endorsed it but also sent it to Swadesamitran, where he once worked as an assistant editor. Bharati, while recommending the poem for publication, wrote: "The poem was written by Kanaga Subburathinam of Sri Subramania Bharati Kavitha Mandalam (Sri Subramania Bharati's poetry circle)." That was how Bharati came to see Bharathidasan as his literary heir. In turn, Bharathidasan tried to carry the legacy forward, launching a monthly magazine 'Sri Subramania Bharati Kavitha Mandalam' in 1935 to discover and nurture Bharati's next heirs. But the magazine, published from Puducherry, folded after just six issues. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Google Brain Co-Founder Andrew Ng, Recommends: Read These 5 Books And Turn Your Life Around Blinkist: Andrew Ng's Reading List Undo While Bharati found only one true successor in Bharathidasan, the latter had 48 literary heirs. How those heirs were identified is a story, says Mu Elangovan, associate professor of Tamil at Kanchi Mamunivar Government Institute for PG Studies and Research in Puducherry. "Bharathidasan was invited to speak at Athangudi in Sivaganga district, a village dominated by the devout Chettiar community," says Elangovan. "He was asked to speak on rationalism and atheism. As the topics didn't sit well with the people of the region, not a single villager showed up." But ten others did. Six were members of the Dravidar Kazhagam (founded by rationalist Periyar) and four were students from Konapattu (now part of Pudukottai district). "Among them was Murugu Subramaniam, a student who went on to launch the magazine 'Ponni' in 1947." Moved by Bharathidasan's speech, Subramaniam was determined to contribute to the development of Tamil. At the time, Bharathidasan was only popular in Dravidar Kazhagam circles. "Ponni was started with the sole aim to popularise Bharathidasan's works," says Elangovan. The magazine ran from 1947 to 1954. Between 1947 and 1949, it started to publish poems of budding poets who followed the style, structure, and content of Bharathidasan. The series was titled ' Bharathidasan Parambarai '. One of the poetic heirs, Suradha, short for Subburathina Dasan, compiled these 48 poems into a book with the same name. By then, Murugu Subramaniam moved to Malaysia, where he was the editor of 'Tamil Nesan', a now-defunct Tamil daily. Elangovan, whose doctoral thesis was on 'Bharathidasan Parambarai', says this literary lineage wasn't confined to those introduced by Ponni. "I found two more categories of descendancy — poets who were introduced by Bharathidasan in his magazine 'Kuyil' and those inspired by the poet's works," he says. The first wave of Bharathidasan Parambarai included prominent personalities such as V C Kulandaisamy, the second Vice-Chancellor of Anna University; politician Nanjil K Manoharan, who served in DMK and AIADMK regimes; and Subbu Arumugam, the villupattu exponent. All 48 poets in this group wrote 'marabu kavithai', a traditional format with a defined set of rules. "Bharathidasan wrote about rationalism, Tamil pride, and communist thought. He also penned lyrics for films," says Senthalai Na Gowthaman, Sulur Paavendar Peravai, a group that popularises the works of Bharathidasan in Coimbatore district. "The literary heirs chose to focus on different themes Bharathidasan touched. For example, poets Mudiyarasan and Perunchithiranar focused on Tamil pride, Tamil Oli wrote about communism, and in films, Kannadasan and Pattukottai Kalyanasundaram reflected Bharathidasan's style." Gowthaman says the lineage didn't end with the 48 poets. "It continues, especially through Tamil cinema." When 'Puthukavithai' (free verse) became popular in the Tamil literary world by breaking the rules and grammar of poetry, 'marabu kavithai' started to lose its sheen. "It was then that some poets in Coimbatore founded 'Vaanampaadi', a poetry circle which brought together new verse and old traditional poetry formats in line with Bharati and Bharathidasan," says Gowthaman. Some of the well-known poets of the 'Vaanampaadi' style include Abdul Rahman, Sirpi, Puviyarasu, Erode Tamilanban, Inquilab, and Kovai Gnani. "Writer Sujatha, through his columns, introduced various grammar and rules of Tamil poetry. He also identified some of the new poets such as Na Muthukumar, who later went on to become a popular lyricist in the Tamil film industry. Today, lyricists such as Arivumathi, Palani Bharathi, and Yuga Bharathi retain Bharathidasan's style, structure, sentiments, and content," says Gowthaman. The Tamil diaspora, says Gowthaman, has been urging the state govt to announce a 'Tamil language day'. "Now, chief minister M K Stalin has announced 'Tamil Week' (between April 29 and May 5) after Bharathidasan's birth anniversary instead of 'Tamil day', which is a good sign for our literary heritage." Email your feedback with name and address to MSID:: 120800031 413 |
Hindustan Times
25-04-2025
- Business
- Hindustan Times
The Chettiars could have rivalled the Marwaris had history played out differently: New book
In his new book Fortune Seekers, economic historian Raman Mahadevan maps the rise of the Chettiars — and why their vast Southeast Asian network didn't last. The Chettiars were reportedly known as the 'bankers of the East'. Exactly how powerful were they in their heyday? They were really big and economically quite influential. Some estimates suggest that the total assets of the Chettiar community, which were valued at around ₹10 crore in the 1880s, had by 1929 grown phenomenally to about ₹200 crore. Keeping in mind that this was a small community — some surveys suggest they numbered just around 1,25,000 in the 1930s — this was a very impressive achievement. Their migration to the Far East picked up in the 1870s, catalysed by the opening of the Suez Canal, which effectively shrank the distance between Asia and global markets. That had a huge impact on the whole process of commercialisation and created business opportunities, which, in a sense, triggered the movement of Chettiar capital to these regions. In Burma, for instance, while Europeans owned the big rice mills, the financing of agricultural production was almost entirely in the hands of the Chettiars. That's where they made their money. Similarly, the global automobile industry required rubber and tin — both of which came from Malaya — and again, the Chettiars financed the production of these commodities. In Ceylon, they funded the non-European coffee, tea, and coconut plantations. The crisis began with the Great Depression and deepened with the Second World War. Counterfactually, you could argue that had these global shocks not occurred, the economic landscape in India might have been very different. If the Chettiars had managed to bring all that capital back to India, they could well have become what the Marwaris were in Bombay and Calcutta. How did they differ from the Marwaris and Banias? One major difference was that the Chettiars went abroad in large numbers. The Marwaris did go too, but far fewer. While many Marwaris were bankers, they were also predominantly traders. My theory is that the transition from trade to manufacturing is easier — their access to market and commercial intelligence provided a certain edge to the trading class and gave them a head start in industrial ventures. In western India, Marwaris and Gujarati Banias were able to move into paper, sugar, and textiles. But the Chettiars' domestic footprint was relatively limited until the 1930s, as much of their capital remained locked overseas. More importantly, as the return on investment through banking in Southeast Asia was significantly higher than in Indian industry, there was no major inclination on their part to invest in industry. The risk the Chettiars took was also much greater as compared to other business communities. All business communities are risk-takers, of course, but the Chettiars, by moving out of South India to Southeast Asia and by learning new languages, operating in remote foreign regions governed by different legal systems, would seem to suggest that they displayed greater risk-bearing qualities. Another distinctly unique system they developed to enable them to make good use of their capital investment was the intra-community credit network — where one Chettiar would finance another. That speaks to a high degree of enterprise and trust. This is clearly suggestive of a system where mutual faith and a high degree of trust was central to their business enterprise. While many Chettiar firms faded post-independence, a few built lasting business houses. What set them apart? The Chettiars began repatriating some of their capital back to India in order to invest during the 1940s, when World War II created highly profitable conditions for business. Apart from textiles, a major area was plantations. Some Chettiars also ventured into Bombay. One such example is Alagappa Chettiar, who invested heavily in insurance companies but lost out due to overtrading. The MCT Group, which founded Indian Overseas Bank, also had investments in Elphinstone Mills. But large-scale domestic investment remained limited. After independence, you see figures like M.A. Chidambaram, after whom the cricket stadium in Chennai is named, making more serious moves. He acquired Automobile Products of India, the makers of Lambretta scooters, and also invested in diesel engine production. Later, he diversified into chemicals. The Murugappa Group is a standout example of Chettiar success. Two factors, I think, set them apart. First, the intrafamilial bonds were exceptionally strong, and the elders in the family ensured that the cohesive spirit was maintained across generations. Most business families begin to fragment by the third or fourth generation — but in their case, it seems clear this was anticipated and addressed early on. Second, they maintained a disciplined focus on core competencies — especially engineering-related sectors like Tube Investments and Carborundum Universal. Only after consolidating in those sectors did they diversify, for instance, with the acquisition of Parry & Co., which was in a different line of business. What can today's small and medium enterprises in India learn from the Chettiar model — especially in how to institutionalise trust, capital, and scale across generations? I think the most important lesson that today's entrepreneurs — small and medium included — can draw is the notion of trust and mutual accommodation, a feature central to the Chettiar model. This would enable entrepreneurs to optimise costs and cut down competition. The export-oriented Tiruppur knitwear industry is a good example of the Chettiar model. Chettinad cuisine is famous for its fiery meat dishes, but the community began as vegetarian. Did their migrations reshape their cuisine? Food isn't my area of expertise, but you could well be right. The Chettiars were — and are — devout Shaivites, and vegetarianism was a natural offshoot of this faith. In fact, the Tamil word for vegetarian food is 'saiva saappadu'. So yes, the long years of exposure to overseas cultures must have played a significant role in the evolution of their cuisine — from an exclusively vegetarian to a more inclusive cuisine. Their use of spices is also quite distinct from what you find in other parts of South India, and even here, it is possible to discern other influences. You've written about efforts to rekindle the Chettiars' entrepreneurial spirit. How far do you think this will go? Many Chettiars in the diaspora have moved into finance and IT, rather than traditional business. This shift worries some of the older generation, who feel there's a disconnect from their industrial legacy. So conferences and community events have been organised to revive that entrepreneurial zeal. But honestly, I think that time is over. The chapter of Chettiar dominance in traditional sectors is closed. ALSO READ: Book commemorates life and legacy of abstractionist Bimal Das Gupta
