(The Chera Perumal era (~8-9th centuries CE) warrior group of Nairs still survive today in Kodungallur, the former capital of Chera kingdom. They’re known as Onnu Kure Ayiram Yogam. They play significant role in managing Kodungallur Bhagavati temple.)
Some of the old customs and practices of the ‘Onnu Kure Ayiram’ acquire significance in the light of this explanation. Its membership is hereditary and the head of the family represented the family house. Four important Nayar houses Valloppillil Tayyappallil, Kilikkotta, and Kattollil - have a prominent place in the organisation. The local Ksatriya chief, the rāja of Kodungallur, is informed about the proceedings of this assembly but he has no membership and no veto there. The meetings are held in the morning of the first of every month in the Malayalam calendar in the precincts of the Bhagavati temple. The sitting is called ‘Nilal irikkal’, i.e., Sitting as Nilal, a term the meaning of which remained obscure. Till recently the members were expected to attend the meeting with their traditional weapons.+++(5)+++ They used to sit in two rows facing each other. The member from Vallõppillil known as Valloppillil Patanäyar (military commander of Vallöppillil house) presided over the assembly. If anyone came late, he had to go round the gathering thrice holding the weapons upside down and then take the seat with the presiding officer’s permission. The members addressed each other as ‘cangati’ meaning comrade. While announcing decisions the president put the question “Sammatam alle?” (Does everybody agree?) The persons, who disagreed, if any, could indicate their disapproval by turning around and facing outward. If attempts at an agreed solution failed, they consulted the temple oracle.
The terms ‘Nilal Irikkal’ and ‘cangāti’ are useful in revealing the character of this organisation more fully. “Nilal Irikkal” was not properly understood by the scholars who tried to change it into ’nilalil irikkal’ and explained it as “sitting in the shade’ in the literal sense. Sometimes it was explained after this change as meaning ‘sitting in the protective shadow of the Bhagavati’ in a symbolic sense. Both explanations are inadequate. This phrase is to be interpreted in the light of ’nilal’ which occurs frequently in Cēra inscriptions and historical literature. Though ’nilal’ ordinarily means ‘shade’ or ‘shadow’ it is used here in a technical sense to connote the akampati organisation. A Tirunelli copper plate of Bhaskara Ravi uses the word ’nilal’ for the Elunnüşsuvar (the Seven Hundred) of Kurumpurainātu.” The Calicut Granthavari refers to the Põlanõttu Patinayiram (the Ten Thousand of Polanäu) forming the akampati of the Zamorin of Calicut as ’nilal’.’ The term nilal must have come to be applied to such groups because the companions or body guards were expected to move along with the master like shadows inseparable from the object of origin.