International Research Journal of Management Science & Technology ISSN 2250 – 1959(0nline) 2348 – 9367 (Print) An Internationally Indexed Peer Reviewed & Refereed Journal

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IRJMST Vol 9 Issue 9 [Year 2018] ISSN 2250 – 1959 (0nline) 2348 – 9367 (Print)

Arattupuzha Velayudha Panicker: A Pioneer Social Reformer of Ezhava Community in

ARYA P Guest Lecturer N.S.S. College Pandalam Abstract: Nineteenth century witnessed the emergence of a number of social reformers in Kerala who raised their voice against the caste discrimination. Velayudha Panicker was one among them, who challenged the assumed supremacy of the savarnas and tried to uplift the avarnas and thereby tried to purify Hindu society. To attain equality in the society he led a series of struggles. But as a pioneer reformer from a backward community, his contributions were not received the proper attention of the scholars. So this study tries to bring light on the unwritten contributions of Arattupuzha Velayudha Panicker.

Keywords: Arattupuzha Velayudha Panicker, , Kerala. Introduction

The dawn of nineteenth century did not shun the intensity of social and religious distress that had been suffered by the avarnas (the downtrodden classes) for many centuries. As the Hindu religion was under the shrill clutches of rigid caste system and the observation of mal-practices, the avarnas had to suffer a number of miseries. When the sufferings of low caste people had reached its zenith, nineteenth century gave birth to a number of social reformers in Kerala. In the gallery of historical personalities, there were numerous persons who personify themselves in the social and religious fields such as Vaikunda Swamikal, Chattambi Swamikal, Sri Narayana Guru, etc. At the same time many of the important personalities did not draw attention from the side of the historians though their activities made great impact on the society. Arattupuzha Velayudha Panicker belongs to this category, who challenged the assumed supremacy of the savarnas and tried to uplift the avarnas and thereby tried to purify Hindu society.

The Ezhavas – their social, economic and political disabilities and the need for reform at the dawn of the nineteenth century

The non-tribal Hindu population in Kerala can be divided into three clusters of castes.

1. Savarnas or caste Hindus, Brahman to Nair 2. Avarnas – the non-caste Hindus; Ezhavas, Artisans, fishermen and 3. The serf-castes.1

In the varna system the Brahmans occupied the supreme position in the society. But they were comparatively small in number of where as the Nairs and the Ezhavas was the largest group. Though the numerous castes in the Nair sub-caste cluster are have considered as sudras, they had always maintained a special beneficial relationship with Nambuthiri Brahmans. It was done through the custom of Sambandam, a form of morganatic marriage peculiar to Kerala, by which the younger sons

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of Brahman families could marry Nair women. But their children remained Nairs and this process added a new element in to the race.2 But this was not the case with the Ezhavas who constituted nearly one fifth of the population of Kerala.3 Since the Ezhavas and the other lower castes fall outside the four fold division of Hindu social system, Hutton was designated them as “Exterior castes”.4

Though the Ezhavas were numerically the largest community in Kerala, they were known as Tindal Jati or the polluting caste. A number of this caste pollutes a Nambuthiri from a distance of thirty two feet, he has no access to the houses of Nair or Nambuthiris, their temples, tanks and wells has no freedom to use roads or foot paths when Nair and Nambuthiris, are nearly.5 Even some items of food such as oil, milk and butter touched by the Ezhavas become polluted and cannot be used by the higher castes. The idea of ceremonial pollution either by touch or proximity of a number of lower castes has been developed with much elaboration in Kerala. This is well expressed in the following observations. While a Nair can pollute a man belongs to higher cas+te only by touching him, people of the Kammalan group, including masons, blacksmiths, carpenters and workers in leather pollute at a distance of twenty four feet, toddy-drawer (Illuvan or Tiyan) at thirty six feet, Pulayan or Chruman cultivators at forty eight feet, while the caste of the Priyan (Parishs) who eat beef, the range of pollution is stated to be no less than sixty four feet.6

If a low caste man ever dared approach the higher caste, severe punishments, including maiming and beheading, were awarded. Ward and Corner say ‘In earlier times the murder of a slave was scarcely considered as a crime. The deed of transfer goes to say, ‘you may sell or kill him or her’ – the latter privilege has now of course ceased.’7 The slaves were made to bear all these humiliations and pains, under the direct supervision of the state. In fact laws and regulations promulgated in Travancore and Cochin point to existence of slavery as a widely recognized institution. The state was the biggest slave owner. In 1847, certain Christian missionaries in Travancore presented a memorandum to the Maharaja entreating him to take immediate steps to ameliorate the condition of the slave population of the state. As a first step towards this end, they request the ruler to emancipate the government slaves.8 The efforts of the British officers tended to correct this evil to a certain extend but the effect was far from satisfactory. Consequently under compulsion the government of Travancore had to legislate for the emancipation of these semi-subjects. The government of Madras was eager to see that abolition of slavery was effected in Travancore and Cochin state simultaneously and they exerted pressure on Maharaja of Travancore, through the Resident, the comply with their demands on this issue. The Resident wrote to Diwan, “…and of any further delay on the part of Travancore Sirkar I need hardly warn you of what will be the sentiments o the Madras government”.9

At the time of Arattupuzha Velayudha Panicker these formulas were strictly implemented in Kerala and the authority of the Brahmans was undisputed. The unhappy people who radiated impurity wherever they went were forbidden to enter the high caste quarter of the village. They were compelled either to leave the road at the approach by the special cry hai-hai.10

The condition of Ezhava during the end of the first half of nineteenth century was briefly stated by T. K. Madhavan. Ezhavas had no admission to government school. When they were educated, no jobs were available to them. They were not allowed to walk through all the public roads. They had

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no right to enter the temples and have no stay half furlong beyond the outer walls. When it became impossible to worship properly, they were forced to absorb superstitious worship practices and thus became followers of devil worship…. Unnecessary rituals and customs were celebrated with great pomp and gay…. Family life became unstable. Polygamy and polyandry were common among them.11

Thus we can see that Ezhavas with all other section of avarnas were deprived of almost all the rights, which were enjoyed by the high classes, and were compelled to lead a life of a depressed class, though they were numerically bigger than all the caste Hindus put together in Kerala. This was the situation that actually imparted Arattupuzha Velayudha Panicker with the fillip to fight against the suzerainty of caste Hindus.

ARATTUPUZHA VELAYUDHA PANICKER: CAREER AND AZHIEVEMENTS

Arattupuzha Velayudha Panicker is widely known as the first avarna who established a temple and installed Lord Siva in the Brahmanic tradition. While analyzing his career and achievements, we can see that he was one of the leading reformers in the early nineteenth century. He was born in A.D.1825.12 There were a few heroes in history who lived like Arattupuzha Velayudha Panicker, and dedicated there life for the elevation and liberation of the toiling moiling the millions by standing within the limited scope of the then existing situation as brave fighters and became martyrs . Velayudha Panicker was born in mangalam,13 a small village, which is situated on the western banks of lake in the middle of Arraupuzha, in the Karthikapalli Taluk, in central Travancore. This place is unique in its inhabitance of Mangalam region are the Ezhavas and other associated communities which are sub castes of the Ezhavas. It was at the centre of the small region that Velayudha Panicker laid the foundation of the famous Mangalam Idaykadu Jnaneswaram temple.14 Arattupuzha lived at Kallaseri Illam, Which is situated at a distance of hardly one kilometer from the Mangalam Temple. Karthikapalli, , Karinagapalli, Ampalapuzha etc were the main centres of his activities. Velayudhan did not get the fortune to enjoy the caressing of his mother, as she had died on the 15th day of his birth. It was his grandmother who resided at valiyakavu in Aratupuzha, who brought him up.15 his grandfather was a famous wealthy merchant known as valiyakadavil perumallachan or Kavinu Kizhekethil perumal chekavan. He had his own yachts to conduct trade with foreign countries. The Kalleseril family was well- known for the foreign trade and commerce like the Tiyya lords in Malabar area such as Kallingal Mooppan, Vamala Mooppan, Pullambi Mooppan, Vadayil Moopan.16 Before the emergence of Alleppey sea port as an important centre of trade and commerce by raja kesavadas, Arattupuzha had been an important centre of foreign trade .Where Raja Kesavadas invited the katch (Gujarati Merchants) who had settled at Arattupuzha to Aleppey, the importance of Arattupuzha as a centre, declined. Many of the Ezhava landlords contributed money to temple and government and bought the titles and ranks from the kings. Many titls such as Channan Udayana Channan, Perumal Channan, Valiyara Ilaya Channan, Thrippappur Channan, Padmanabha Panicker, Udayada Channan, Perumal Panicker,17 so on and so forth. One record clearly states that sixty eight Panas were

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collected from Ezhava Ayutti Perumal of the Puithur Kulangra Purayidam in Ezhathurathi and granted him the title Chiravay channan.18 As the Kallaseri family was very wealthy, it possessed several acres of agricultural lands, including 14000, coconut trees and paddy fields that produce 3000 paras.19 Thus they were among the notable land lords of the region. When he was at the age of 16 his grandfather, Valiya Kavil Perumallachan passed away. Then he became the Karanavar of the family. As he was a landlord, he invited and gave training to many warriors. These warriors become his retinue and with the help of them, he implemented most of his activities in the society.20 He was very much aware of the fact that without the support of an efficient retinue, he could not have made any change in the society. Arattupuzha was a good scholar. He knew both Tamil & Languages. He was an experienced man in the art of writing on palm leaves with narayam (a hair like pin ). He was a man of high and rich ideals.21 The miseries and sufferings of the Ezhavas and other backward communities touched his heart very much and the decided to use his sound financial background against the supremacy of the high class and Irrational customs and traditions imposed on the society. He was able to bring about valuable changes in the society through men and money.22 The Temple

Arattupuzha Velayudha Panicker’s most important contribution was the foundation of a Siva Temple at Mangalam,23 It was the first attempt from the side of avarna. There is a story behind the foundation of this temple. In 1027, Arattupuzha Velayudha Panicker visited Gokarna temple. He also visited vaikom siva temple and learned the Pujas and festivals of the temple.24 He entered in to the temple disguised himself as a Brahmin. After studying all the temple procedures, Arattupuzha returned to Mangalam and founded the Mangalam temple. This was a revolutionary attempt from the side of a lower caste man. Through the foundation of this temple, Velayudha Panicker was trying to upgrade the position of Ezhava community and proved that Ezhava class is not inferior to other communities. The privileges and rights which were enjoyed by the upper class as for the right to worship in temples of Brahmanic tradition were brought down to the Ezhava class through his attempt. The foundation of a Siva temple by Arattupuzha attracted the attention of Sree Narayana Guru. The activities of Arattupuzha inspired Sree Narayana Guru very much. Narayanan wanted to visit the Mangalam temple and to understand the circumstances in which Arattupuzha was compelled to install a temple to quench the spiritual thirst of the Ezhavas. But unfortunately when Narayanan reached Mangalam Temple, Arattupuzha was absent. So they could not meet each other.25 Kathakali Yogam

One of the main activities of Arattupuzha Velayudha Panicker was the foundation of a kathakali yogam.26 During that period Ezhava deprived of performing Kathakali, with headgear and pacha (a makeup style) costumes . Arattupuzha could not bear up these restrictions. He founded a Kathakali Yogam in M.E.1036 with the support of Ampalapuzha Madhavakurupu. Many Ezhavas were attracted towards this Kathakali Yogam and by the end of M.E. 1037: They were able to perform Kathakali with the prohibited ornaments (Pacha & Kireedam).27 The puranas and the Ithihasas were the main source of Kathakali stories. The characters are Devas, Asuras and kings. The new Kathakali Yogam was not palatable to the upper class. But they were not in a position to oppose him directly because of the sound economic and military

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position of Velayudha Panicker. Arattupuzha was very strong, but Panicker had to face severe threat from the side of the orthodox section of society. They complained to the Government about his activites.28 At last the issue became controversial one and Government interfered into it. But the decision of the government was favorable to Velayudha Panicker. The First Non Co-operation Movement.

The Ezhava ladies were not allowed to cover below their knee level. The Savarnas wore the dress that was woven by the Ezhava ladies. It was a big discrimination that the makers of dress could not be worn by them. When an Ezhava lady at Kayamkulam dared to wear long dress covering below her knee, She was insulted by the savarnas.29 The news reached to Arattupuzha Velayudha Panicker and he decided to retaliate to them. He exhorted theavarnas not to co-operate with the savarnas the decision creates lot of problem to the savarnas .They could not harvest their ripped crops. At lasts they came down to the stage of compromise, because their attempt to bring labours from outside hadn’t success as they were threatened by Velayudha Panicker. Mukkooti Vazhakku( The nose-ring agitation)

During those time lower classes were deprived of the right to wear ornaments made of Gold. The women of the avarna castes were prohibited from wearing ornaments like gold ear-rings, nose-rings, bangles etc.30 in Pandalam, when an Ezhava woman wore a golden nose-ring, she was humiliated by savarnas and her nose- ring was plucked away forcefully. Hearing this news Arattupuzha’s rage found no boundaries. He ordered to make thousand nose-rings. He started for Pandalam on a horse. He gave golden nose-rings to the Ezhava ladies.31 Some of the Ezhava did not wear the nose rings. They were forced to wear it. Panicker and his followers stayed there for a few days. Though thesavarnas did not like what Velayudhan had done, they did not their challenge him, as he was having the support of an armed group and had himself proved to be a relentless fighter in the cause of social equality and justice.32

Ethapu Samaram (The first upper cloth Agitation)

The Ezhava ladies were not allowed to cover their bosom. The Channar Rebellion Drew the attention of the Government to this issue, but the situations never changed. An Ezhava girl was insulted in Kayamkulam, as she covered her bosom with a small piece of cloth.33 The orthodoxies insulted her and they fit (Vellaykamodu) on her breast. The news went to the ears of Panicker. He went to Kayamkulam with thousands of upper cloths.34 He gave it to the Ezhava ladies who came to the upper cloth.Velayudhya Panicker forcefully covered the bosom of the women, who hesitated to accept the words of Veleyudha Panicker.

Thus we can see that Velayudha panicker tried to bring a sudden change in the society which had been rotten by the irrational and superstitious customs and traditions, which were imposed on the society by savarnas.The formation of a Kathakali Yogam, the foundation of Idaykkadu Maha Devi temple, mukoothi samara(nose-ring agitation), ethappu vazhakku(upper-cloth agitation), the acchippudava vazhakku (lower-cloth agitation that led to the non co-operation struggle etc were great acts of bravery and chivalry of Arattupuzha to establish equality in society. He was able to bring about some changes, which were temporary in nature, in the society. But the temple that was

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founded by him still radiates the glory of his great achievements and efforts to purify the rotten society due to the strict and rigid caste observations. References

1. A.Aiyappan, Social Revolution in a Kerala Village, p.5.

2. George Woodcock, Kerala: A Portrait of Malabar Coast, p.61.

3. Aiyappan, op.cit. p.24

4. J. H. Hutton, Caste in ; Its Nature, Function and Origin, p.75.

5. A.Aiyappan, Ezhavas and Cultural Change, p.39.

6. H. H. Risely, The People of India, p.115.

7. Ward and Conner, A descriptive memoir of Malabar, p.161.

8. Memorandum of the Missionaries, Cover File No.286.

9. Letter of Resident to Diwan, Cover File No.286.

10. Ibid.

11. T. K. madhavan, Dr. Palpoo, pp.19-20. 12. Jijo John Puthezhathu, “Ezhuthathe poya Peru”, malayala manoram daily, 15-02-2004 13. Interviewn with Sivadasa Panicker, nephew of Arattupuzha Velayudha Panicker, on 2-1-2005 14. Interview with Brahmasri Varnad Muralidharan, Thantri of the temple on 2/01/2004 15. Jijo John Puthezhathu, op.cit. 16. Interview with N.V.Velayudhan, a native on 2/01/2005 17. Mathilakam Records, Churuna dated on 939 M E.(A.D.1764), Churuna no-118 Olas (cadjan Leaf) No-128,152,136,138 and Churuna No.1143 Olas No.144, 146,157,158,162,163,165,173,

197,201, 203,205,244, 250, 279, 284,302, Central Archives, Thiruvananthapuram.

18. Mathilakam Records, Churuna No.2465, Olas No.167, 170,172,173. 19. Interview with Bhaskaran Channr, the great grandson of Arattupuzha Velayudha Panicker on 12/01/2005

20. Interview with Sivadasa Panicker, Nelphew of Arattupuzha Velayudha Panicker on 12/01/2005 21. Ibid. 22. Vijayalayam Jayakumar, Sree Narayana Guru Oru Samagra Padanam, P.59 23. Jijo John Puthezhathu, op.cit 24. Ibid. 25. Interview with Bhaskaran Channar on 12/01/2005 26. Kunju Panicker, Ezhavarum Kathakaliyum, p.203 27. KunjuPanicker, Ibid 28. Interview with Sridharaunni, the son of a Kathakali artist in 12.01.2005 29. Vijayalayam Jayakumar, op.cit. p.59 30. Jijo John Puthezhathu, op.cit. 31. Ibid. 32. Interview with Chidambaradas, the member of the temple administrative committee on 15/02/2004 33. Interview with K.K Kunnathu, a native on 15/02/2004 34. Vijayalayam Jayakumar, op.cit. p.60

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