International Research Journal of Management Science & Technology ISSN 2250 – 1959(0nline) 2348 – 9367 (Print) An Internationally Indexed Peer Reviewed & Refereed Journal Shri Param Hans Education & Research Foundation Trust www.IRJMST.com www.SPHERT.org Published by iSaRa Solutions 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 Kerala 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. Arattupuzha 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 International Research Journal of Management Science & Technology http://www.irjmst.com Page 30 IRJMST Vol 9 Issue 9 [Year 2018] ISSN 2250 – 1959 (0nline) 2348 – 9367 (Print) 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 International Research Journal of Management Science & Technology http://www.irjmst.com Page 31 IRJMST Vol 9 Issue 9 [Year 2018] ISSN 2250 – 1959 (0nline) 2348 – 9367 (Print) 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 kayamkulam 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, Mavelikkara, 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.