social reforms in agastheeswaram talukshodhganga.inflibnet.ac.in/bitstream/10603/28973/8/08_chapter...
TRANSCRIPT
Chapter - III
SOCIAL REFORMS IN AGASTHEESWARAM TALUK
On the arrival of the Protestant Mission, especially the London
Missionary Society, the social life of the people not only in Agastheeswaram
taluk but also the whole of South Travancore presented a dark and dim
picture. The people were ready to accept any one who could lead them to
social awakening. The women were not allowed to wear upper cloth, there
were obnoxious and objectionable taxes, the people suffered due to social
disabilities. Entering into the temple was just like a daydream to the
oppressed classes. It was during this time the Protestant Missionary Rev.
Mead took the lead. Ayyah Vaikunder, otherwise called Muthukutty
Swamigal came and fought for the oppressed. Before these the people were
suffering from social disabilities.
3.1. Disabilities
Because of the oppression, the Avarnas suffered social disabilities in
all aspects of their social life. In the early period of her social history, not
only Agastheeswaram taluk but the whole of Travancore was feudalistic and
caste-ridden. The non-caste, Hindus like the Ezhavas, the Nadars, the
Parayas and the other low castes were the original inhabitants of Travancore.
But following the establishment of the caste hegemony by the Brahmins, and
89
other high caste people, the low castes were reduced to the status of serfs and
thus Travancore became an example of caste division and slavery.1
3.2. Slavery
The institution of slavery started in Travancore from the political
conquest of the invaders and settlers from the north. In the early period of
her history the slaves enjoyed equal privileges to that of a free man. In
course of time they lost their power and prestige and subscribed to slavery.2
The Brahmins who came from the north and settled in Travancore were
responsible to create caste rules to obtain superiority in the society.3 As
years passed by they had established their undisputed dominance over land
and people in the various regions of Travancore. The Brahmins extended
special treatment to those inhabitants who accepted their superiority in all the
regions of Travancore.4 The Brahmins extended special treatment to those
inhabitants who accepted their supremacy and were called as Sudras.5 Thus
caste system slowly began to develop in Travancore.
1 Kunjan Pillai, E., Census of India, 1931, Vol. XXVIII, Travancore, Part I, Trivandrum,
1932, p. 432.
2 The Most Rev. Juhanon Marthoma, Christianity in India and a Brief History of the
Marthoma System, Chennai, 1968, p. 1.
3 Saradamoni, K., Aggressive Slavery in Kerala, Kerals Studies, Vol. I, Trivandrum,
1974, pp. 155-168.
4 Kusuman, K.K., op cit., p. 25.
5 Ananta Krishna Ayyar, L.K., The Travancore Tribes and Castes, Vol. II, Trivandrum,
1939, p. 120.
90
With these changes of social order many segments of people with the
common title, Avarnas, found place in the different social groups.6
According to the common law of the country, they were strictly prohibited
from entering into the temples and using public roads, wells, tanks and
chatrams.7 Equal opportunity of education and employment was also denied
to them.8 Many became slaves due to the hereditary factors. Political and
social order of the day was also partially the responsible to add the number
of slaves. Usually victorious kings of wars carried away the people from the
vanguished country and converted them as slaves. During times of famine,
the affected parents sold their children for money or for one or two times
meals. These unfortunate victims were made slaves. Debtors who could not
repay their loans, according to the custom of the period were forced to do
labour till the liability is over.9
The lot of the slaves was very pathetic. They were not only put in the
chains of bondage, but were suffering from untouchability and
unaproachability. The slaves were forced to observe certain approved
distance in their dealings with higher caste people. They could not move to
6 Kusuman, K.K., op cit., p. 20.
7 Report of the Temple Entry Enquiry Committee, 1934, p. 8.
8 Kunjan Pillai, E., op cit., p. 432.
9 Syed Mohammed, P.A., (ed.), Kerala Charitram, (Malayalam), Vol. II, Trivandrum,
1939, p. 51.
91
the market to buy their daily needs and sell their products.10
They were
unapproachable too. If a high caste man was polluted by the touch of a low
caste man he had to undergo purification ceremony. Hence, the low castes
were commonly spoken as outcastes or untouchables.11
If a Pulaya touch a
Brahmin, he had to take bath immediately and change his Brahminical
thread. If the Pulaya touches a Nayar, he had to take bath and no other
ceremony is required to this effect.12
The system of untouchability was also
very severe in Travancore. Caste rules imposed restrictions on the low
castes. They had to keep a stipulated distance from the high caste people in
proportion to their stage in the social order.13
An Ezhava must keep 36 paces
away from a Brahmin.14
A shannan or Nadar should keep 36 paces from
Brahmin, and 96 paces as the distance from the Nayar.15
A Nayar must not
come within 3 feet of a Namboodiri Brahmin, an Ezhava or Shanan within
24 paces and a Pulayan or other untouchables within 36 paces.16
10 Sobhanam, S., Genesis of the Social Emancipation among the Ezhavas, Historic, Vol.
II, Madurai, 1984, p. 3.
11 Francis Buchanan, A Journey from Madras through the Countries of Mysore, Canara
and Malabar, London, 1879, p. 151.
12 Hutton, J.H., op cit., p. 78.
13 Yesudhas, R.N., op cit.,
14 Francis Day, Land of Perumals, Chennai, 1868, p. 322.
15 Mateer, S., op cit., pp. 32-40.
16 Ibid.
92
It is very clear that an oppressed should stand at a prescribed distance
and had to cover his mouth with one hand while speaking to the caste
Hindus.17
Entering into the temple premises was considered to be a sin.
Walking on the roads leading to the wall of the temple was treated as
violations of caste and religious rules. These rules were more severe in the
temples of Guruvayur, Suchindram and Vaikom. Even in village temples
this was prevalent. Thus the people faced untold sufferings due to the strict
adherence of the pollution rules.18
The kings who were the protectors of the rights of the people could
not do anything at all. If at all they were interested to protect the people the
high castes opposed him and considered it as treason. Even the kings did not
treat them on par with the high castes. When the kings could not render
justice, the people were put into more hardships. Any violation was dealt
with severely. Sometimes they suffered deportation. Thus the people were
vainly looking for a savior to save the people from these evils.
3.3. Feudalism
Feudalism prevailed in Agastheeswaram, Kalkulam, Vilavancode and
Thovalai taluks of South Travancore. In the early century B.C. when the
17 Samuel, V.T., One Caste, One Religion, One God, A Study of Narayana Guru, New
Delhi: 1947, p. 23.
18 Ravindran, T.K., Eight Furlongs of Freedom, Trivandrum, 1980, p. 39.
93
Tamil kings were ruling Travancore was known as the Cheranadu.19
During
the 8th
century the Cholas and the Cheras were at war.20
This caused vast
changes in the socio-economic and political set up of Cheranadu. Making
use of the unstable political condition the Cheranadu many petty kingdoms
cropped up.21
The temple trustees and those who were in the upper strata of
the society, made use of the chaotic condition and established their authority
over the temple property. There was no safety to the life and property of the
people and they entrusted their property in the lands of the Namboodiris.
The Namboodiris became owners of the hands by the adopting cunning and
crooked ways. Thus, the Namboodiris became landlords and they became
jenmies. They reduced the poor peasants to the status of workers and the
Brahmins became the landlords.22
The whole Travancore was divided into Nadus and Desams. The
Nayars, who were warrior class were appointed Naduvazhis and Desavalies
by the Namboodiris. The kings too endowed with them grants of lands for
the military service that they rendered to the state.23
They cultivated the
lands with the help of the Ezhavas, the Nadars, the Parayas and the Pulayas.
19 Shangoony Menon, P., History of Travancore from the Earliest Times, New Delhi,
1985, p. 1.
20 Pillai, K.K., op cit., p. 26.
21 Sreedhara Menon, A., A Survey of Kerala History, Madras, 2000, p. 141.
22 Sreedhara Menon, A., Social and Cultural History of Kerala, New Delhi, 1979, p 76.
23 Ibid., p. 77.
94
These people were at the beck and call of the Nayars or the Jenmies. By
virtue of their service the backward communities became tenants to the
Nayars.24
Thus feudalism came into existence in Travancore. The jenmi
system or the feudal set up gave economic and social status to the Nayars
and the Namboodiris. This helped them to collect obnoxious taxes from the
low castes. Thus absentee landlordism was a common feature in
Agastheeswaram for Agastheeswaram has fertile arable lands.
The poor Nadars, Ezhavas, Pulayas and Parayas were burdened with
innumerable taxes. In addition to this, they were forced to Oozhiam and
Viruti service to the landlords and to the government. Oozhiam means, free
service to the temple, to the government and the landlords. Viruthi means
that the land holders must provide things as required by the temples,
government, officials and the landlords.25
This created a sense of insecurity
among the people. They wanted to get out of it by any means because it
affected their social identity.
Various exactions and different kinds of free services, to the temples,
to the Brahmins and the feudal lords drove the peasants to the verge of
poverty. The oppression and the interference of the feudal lords in the
24 Peter, D. and Ivy Peter, Liberation of the Oppressed A Continuous Struggle, Nagercoil,
2009, p. 6.
25 Ivy Peter, Samaya Thondarkalum Samudaya Marumalarchiyum, Nagercoil, 1999,
p. 60.
95
freedom of work of the peasants forced them to think of the sufferings and
compared their position with the tenants of other areas of South India. The
enlightenment and the social awakening that the protestant missionaries
created through education forced them to think of freedom.26
Severe punishments were inflicted on those who refused to perform
Oozhiam services. Torture was a common feature. Those who refused or
rejected to supply materials for public work was put into cage.
Ramayyangar the Dewan, Settlement Peishkar reported in his memorandum
about the hardship, “these peasants endure that they had been reduced to
destitution, at present a class of miserable semi serfs struggling to draw a
bare subsistence from their hated Vrutti lands for which and their own
wretchedness there is no escape. It is impossible to overrate the evils of this
state of affairs in its bearing on the trade and industry of the country”.27
In the name the government, the feudalistic exactions were growing.
The people felt sad about that and hence they wanted to oppose this. Moved
by the heavy oppression of the ryots, Mr. Atasius and Vedamanikkam and
the missionary workers represented the matter to the Rani. Her Highness
Maharani Gowri Parvathi Bai on 29 December 1815 issued a proclamation
26 Rev. Samuel Mateer, The Land of Charity, p. 359.
27 Dewan V.P. Madhara Rao’s note on “Vilayartham on Viruti” (First Vol. I, V), p. 1164.
96
exempting Christians permanently from doing oozhiam duties on Sundays.28
Though the government issued a series of proclamations it did not bring
much relief. Hence in 1888, Dewan Rama Rao issued a notification
relieving the virutikars from oppression.29
However, a final decision was
taken by the government on August 7, 1893 to give up oozhiaviruti services
permanently.30
This paved the way for a new system of administration and
revolutionary change in the society. Though these oppressions were
removed, there were oppression. However the oppressive attitudes were
completely changed only after 1956.
3.4. The Problem of Upper Cloth
The Brahmins and the Nayars considered the Savarnas or the
backward class as slaves. Hence they could not tolerate the low caste
women dress like the high caste women. The low caste women were not
allowed to cover the upper part of their body with a piece of cloth called
‘thol cheelai’. The low caste men and women realized that this was an
illtreatment and a social evil. The educational programme of the L.M.S.
missionaries also enlightened the people. They wanted to get rid of the
28 Agur, C.M., op cit., Appendix, XVIII, pp. xi-xii.
29 Government Notification dated 13.4.1988, Vol. VI, p. 169.
30 The Acts and Proclamations of Travancore, Vol. I, p. 211. Also Travancore
Government Gazette, dated 22.9.1893.
97
social evil. It was during this time Rev. Mead, the Christian Missionary who
was stationed at Neyyoor gave the lead.31
He wrote prayers and petitions to the Government. Advices and
admonitions did not bear fruit. The Nayars began to attack the women and
torn the dresses that were worn on the upper part of their body. Churches
were destroyed to arrest the growth of Christianity. A revolt started in 1822.
However the Christians obtained a court decree in favour of them in 1823.32
It was a relief to the Christians.
The problem of upper cloth did not stop with that. The second upper
cloth revolt burst out in 1828 in Kalkulam and Vilavancode taluks. The
missionaries fought gallantly. The government made an enquiry.
Consequently, Her Highness Maharani Parvathi Bai issued a proclamation in
1829. But it did not give any relief to the people. There was a period of lull
in the revolt. But, it showed its head in 1855 again. Now the revolt took
place very much in the Thovalai and Agastheeswaram taluk.
Following this there were incidents of violation in the Vellala belt of
Nanchilnad. In an attempt to drive Christianity out of South Travancore the
Vellalas set fire to the houses of Christians. Attacked the villagers with
31 Letter from Rev. Mead to the Dewan of Travancore, September 1821, pp. 1-3.
32 Court Decree, Padmanabhapuram, 1823.
98
knives and spears. Tore the upper cloth of the women.33
At Kumarapuram,
Christians and the Catechists were attacked but they escaped. The houses of
the Christians were damaged and their belongings were destroyed. One
Catechist was imprisoned and then the high caste people plundered and
pillaged the houses of the Christians.34
An elderly woman from Elanthaiyadivilai, near Muhilan Kudiyiruppu
at Agastheeswaram taluk was carrying a basket full of jaggery, coconut and
drumsticks. She entered Mahadhanupuram market through Kottaram. At
that time a small group was engaged in tearing sari on the shoulders. One
among the groups pushed her down, tore the sari from her shoulder and in
the action her “thali” or wedding chain was snatched and she fell down.
Considering this as a very bad omen she dropped her basket, showered mud
and dust on the group and returned to home.35
She wanted to complain the
matter to Vethamonickam Nadar, the village headman, but he was not there.
Such acts of wanton mischief created tension and anger among the Nadars.
Consequently the four sons of Vethamonickam Nadar along with some of
their cousins rushed to Kottaram like wounded tigers with stones in their
33 Report of the Dewan to the Resident of Travancore, dated 12 February, 1859.
34 Letter from Rev. James Russel, Yesudhas, R.N., People’s Revolt in Travancore,
Appendix No. XXIII.
35 To remained this incidents even now the market is called Thaliaruthan Chanthai means
a market where thali or the wedding chain was snatched.
99
hands. Finding that no one was at Kottaram junction and without knowing
what would happen the next day, these youngsters entered the houses of the
officers and man-handled them, and tore the saris over the shoulder of the
women in the houses. Though their parents would have considered this as a
cruel act, this was indeed the beginning to check the riots regarding the
tearing the upper cloth. This created unrest throughout the land and the
Nadar youths in every village got prepared to fight against their tormenters.36
Soon there was a big commotion in the market at Kottar. Under the
leadership of a senior church worker, a large body of Nadars entered the
market at Kalkulam and Kottar. They tore to pieces the sarees worn by high
caste women and drove away all those who tried to stop them. The majority
of those who took part in this connection were Catholics. After the crowd
ran, skelter and shelter, the high caste people set fire to the houses of the
Catholic fish folk who lived close to the fish market.37
From there the rioters
gathered in the night and set fire to a lonely Mission bungalow nearby.
Seeing the turn of events the Government officials got the
reinforcement of the Nayar bridge. They imprisoned Vedamanickam Nadar
of Mukilankudy and some of his nephews. The names of 23 persons who
36 Yesudhas, R.N., op.cit., Appendix No. 23.
37 English Records, Letter from Shangoony Menon to the Dewan of Travancore dated 4
January 1859.
100
had played a leading part in these riots and later were in hiding and their
names were inscribed on stones and planted in junctions.38
Further it was
publicly announced by tom-tom that the government would suitably reward
those persons who found them.39
Though the youngsters in many villages were determined to resist the
high caste people, who accompanied the Government officials, the common
people were afraid of them. Many families shifted their residence to
Pandiyanad. Amidst all these, the Vellalas spread the rumour that they
would raze to the ground the famous Christian Church (Kalkovil) at
Nagercoil. Not only the Christians but the Hindu and Catholic Nadars took
this as a challenge, and they patrolled the Nagercoil area round-the-clock
well armed, but nobody dared to do any harm and cause acts of vandalism.
The last two weeks in December 1859 was a period of extreme
anxiety for the Nadars. In February 1859 a memorandum was submitted to
the Maharaja by the missionaries, and favourable orders were issued.40
Another petition was submitted to His Excellency Charles Trevellyan,
38 One such stone was found in 1952 by the Travancore Archaeological Department. But
that stone has not yet been deciphered fully and added to the Archaeological series.
39 English Records, Letter from Shangoony Menon to the Dewan of Travancore, dated 4
January 1859.
40 Memorandum submitted to Maharaja, February 1859 and to Church Travellyan.
101
Governor of Madras.41
He advised the Travancore Government to look into
the matter immediately, but it had no effect, and the Government intensified
the atrocities. But the Governor was receiving letters regularly with full
details from the missionaries as well as from other Europeans. These
displeased the Governor and he sent a strong letter to the Travancore
Government through Major Tracy, the assistant Resident when he visited
Madras. The contents were, “if you cannot quell this atrocity with your
police the respect of the women will be safeguarded at the point of the gun
with our military force. This may be considered as the last warning”.42
After receiving this letter, Dewan Madhava Rao hastened to South
Travancore. While camping at Kanyakumari he saw the suffering of the
villagers on account of water scarcity. He arranged for the digging of wells
at Government expenses in a Nadar village and named it Madhavapuram and
his name engraved on a stone in the well wall. This was the first time in the
history of Travancore that such a work was executed at Government
expenses in a hamlet where the low caste lived. This was done to earn the
goodwill of the Nadars. The Dewan invited all the Nadar leaders in and
around Kanyakumari and made serious enquiries. The Missionaries had sent
41 Yesudhas, R.N., op cit., p. 152.
42 Charles Travellyon, Governor of Madras, letter to Major Tracy, 7 February 1859,
pp. 1-2.
102
petitions bearing the signatures of thousands of Nadars from South
Travancore to the Madras Governor regarding these matters.
The news regarding the last warning by the Governor spread
throughout Travancore. Fearing that they would have to face the English
troops the high caste people hesitated to continue the riot. But as expected
nothing happened. The Nadar felt sorry that the troops did not enter the
villages where high caste people lived. The missionaries were satisfied that
no further destruction would be done to the Churches and schools that they
had built.
On 26.07.1858, His Highness Uthiram Thirunal marthanda Varma
Maharaja (1857-1860) made the following proclamation, “Nadar women can
cover the upper part of their body above the hip in any respectable way they
wish, but they cannot wear sari over the shoulder like the high caste
women”.43
The Nadar leaders who were stupefied by this Proclamation met with
another shock. It was the letter of 19.8.1859 from the Secretary of the Indian
Government approving the above Proclamation. The gist of it was as
follows” “We feel from the present action of the Travancore Government
that no further riot will take place. From your letter of 7.6.1859
43 Velu Pillai, T.K., op cit., Vol. II, p. 558.
103
accompanied by details, “We understand that the Travancore Maharaja has
agreed to remove all objections regarding the covering of the upper part of
the body by the Nadar women, but there is a restriction that they shoulder not
dress like the high caste women. Though this reaction is contrary to the one
you accepted, and as you think that it gives you satisfaction, it is good that
you accept it. We hope that the benefits that you expect will turn up”.44
This Proclamation did not in the least differ from the Proclamation of
1810 made by Colonel Munro, the Resident and Dewan. Moreover the
Proclamation of His Highness Uthiram Thirunal Maharaja which was
endorsed by the Secretary of the Indian Government in his letter, “As you
think that it gives you satisfaction, it is good that you accept it”. This makes
it clear that the Proclamation was made only after consultation between the
Government officials and the missionaries. Further we can easily guess what
benefits they accepted to appear, as mentioned in the letter of the Secretary
of the Indian Government. The missionaries hoped that the Christian women
could be compelled to remove the sari over shoulder. If the Hindu Nadar
women refused to remove the sari over the shoulder, they would be severely
beaten up and put in prison by the Government officials with the help of the
high caste people. They would approach the Missionaries just as it had
happened during the previous half a century. With the recommendations of
44 Letter from the Dewan to the Resident, 17 May 1859.
104
the missionaries these prisoners could be released, and baptized and added to
the Christian fold was their expectation. Another benefit was that no harm
would be caused to either Christians or non-Christians. Further it was a false
hope that the entire Nadar community could be brought under Christianity, if
the missionaries, the Government officials and the high caste stood united
and worked for it.
They said that as before they might discard the blouse, but would
never remove the sari over the shoulder since they considered it a shame.
The missionaries could not think of any other solution. They knew fully well
that if they followed the advice of the Resident Mr. Cullan to prevent women
who wore sari over the shoulder from entering into churches, they would
have to close down all their establishments. Everybody strove to establish
that it was Resident Cullan who was solely responsible for the unbearable
torture of the Nadars and the removing down of the mission’s establishment
in the third upper cloth movement. Thus, the first upper cloth movement
was a half success to the Christians. Even after this the women were not
permitted to wear blouse but permitted to cover their upper part with the sari.
These ills continued in villages of Kalkulam, Vilavancode, Agastheeswaram
and other taluks even after independence. A remedy to the malady came
only after 1956.
105
In spite of all these fights, the sufferings of the oppressed did not stop.
It is a well known dictum that whenever there was an oppression there will
be a redeemer. The Ezhavas in Travancore suffered, Narayana Guru came
and relieved the people from their sufferings. The Pulaya suffered in the
hands of the high caste, Aiyankali came. So also, the Nadar community
suffered and Agastheeswaram taluk took the burden. Bhagavan Muthukutty
Swamigal hailed from Samithoppu a village in Agastheeswaram taluk fought
for self respect and infused and inculcated that Nadar too had the right to
worship God in the temple.
3.5. Rise of Vaikunda Swami
Vaikundaswami was born in 1808 A.D. at Swamithoppu, 7 kilometers
north-west of Kanyakumari. He was born in a Nadar family. His father was
Ponnumadan and mother was Veyilal. Ponnumadan was a palmyrah climber
by profession. As devotees of Vishnu Ponnumadan and his family did not
like the large scale conversion of the Hindus to Christianity. Seeing the
deprived life of the Nadars and the low caste, they wanted to change that and
believed that God will incarnate in this world, to destruct the evils and
protect the good.45
45 Umaithanu, C., and Kasi Udayam, P., Bhagavan Vaikunda Swamigal Varalaru,
Nagercoil, 1966, p. 37.
106
The villagers noticed the sign of greatness in the face of the child and
spent their leisure time with him. Seeing the signs of great man in his face,
they named the child as Mudisudum Perumal. As this denotes a ruler, the
Hindus objected and brought it to the notice of the government. The
government issued immediate order to change the name. In compliance with
the orders of the Government his name was changed as Muthukutty.46
This
arrogant and dictorial policy of the government and the attitudes of caste
Hindus hurt the feeling of Muthukutty and created a feeling of revenge in his
mind.
As there was no regular school, Muthukutty studied the Puranas and
literatures of various faiths and moral works with the help of the learned men
of his village. Thirukkural inspired him about equality and the art of good
government. Harichandrapurana instilled in him the power of Truth. It is
understood that Muthukutty served as a Catechist in the Church at
Thamaraikulam.47
Like his parents Muthukutty was a great Vishnu devotee. He learnt
the devotional songs of Vishnu and conducted daily poojas in his house.48
46 Umaithanu, C., and Kasi Udayam, P., op.cit., pp. 41-46.
47 John A. Jacob, The Thirithankoor London Missionary Sanga Charitram, 1806-1856,
Nagercoil, p. 61.
48 Bala Ramachandra Nadar (ed), Ahila Thirattu Ammanai, Samithoppu, 1153, p. 159
(Hereinafter abbreviated as Ahilam).
107
He disliked the people who made sacrifices. Love for live stock was in his
blood. He worked as a cow hered in his early days. He adopted the principle
of work to live.49
He was very kind and capacious with the poor people. He
treated the poverty-stricken people and the afflicted with the milk of human
kindness and protected their interests. He lived in Dharma and allotted a part
of his earnings to feed the poor.50
He hated the oppressive treatment of the
backward people by the high castes. He opposed the inhuman approach of
the government officials. Pppressive taxes like Talavari, Velaipadivu,
Karailykkanam, Ezhutholai vari and other kinds of poll taxes were extracted
from the people by adopting coercive methods.51
He raised oppositions
against the oppressive taxes. Thus from his early days he hated injustices
and illtreatment meted out to the oppressed. His visits to Tiruchendur was a
turning point in his life.
On March 2, 1833, during the Masi Thiruvizha, Muthukutty and his
family went for holy dip in the sea. But to the surprise of his relatives
Muthukutty was found missing.52
On the third day showed his head and said
to his mother, since now I am not your son, but the son of Lord Narayana.53
49 Ahilam, p. 189.
50 Ibid., p. 190.
51 Agur, C.M., op.cit., pp. 585-586.
52 Bala Ramachandran, T., op.cit., p. 21.
53 Ahilam, p. 218.
108
He told the people who assembled there that Narayana has given rebirth to
him as Vaikundar and deputed him to the Dakshina or South and to relieve
them from oppression of the high castes.54
After that he emphasized pure
and independent life of the Nadars. He criticized the prevailing Hindu social
order and the activities of the Nambudiris. He was very severe in his
criticism on the mismanagement and misuse of temple money.55
He
requested the people to give up the evil practices in their worship.56
He
emphasized that nobody has the right to prevent worship God in his holy
temple. His preaching against the prevailing religious order brought out
considerable change in the attitude of the low caste people.57
Muthukutty returned to his native place and performed a number of
miracles on his return journey.58
The low caste people anxiously welcomed
Muthukutty as their leader whereas the caste Hindus opposed his entrance.
In several places, he was attacked by the caste Hindus and the Muslims. At
one village, the caste Hindus attacked him because he had washed his legs
from the pond of the caste Hindus.59
In another village, Muslims threw
54 Ahilam, p. 218.
55 Ibid., p. 199.
56 Ibid., pp. 226-227.
57 Ibid., 222-223.
58 Arul Nul, pp. 21-22.
59 Ahilam, p. 22.
109
stones on him because he came through their street. At Kanyakumari also,
he directed his people to give up all the religious ceremonies which were
practiced in the Temples.60
3.5.1. The Yuga Dapa
In 1833 A.D., Muthukutty started his meditation at Poovandarthoppu.
For the first two years he led the meditation in a six feet hallow pit called
yuga dapa.61
During this period, he took only liquid food and fruit. For the
next two years, he meditated for the abolition of caste system.62
The caste
Hindus disliked his meditation and attempted to dispel the popularity of
Muthukutty. He welcomed all the lower caste people to his place.63
While
he completed his four years penance, thousands of lower caste people came
from all over South and neighbouring places and represented their grievances
to Muthukutty.64
They worshipped him as a real incarnation of Lord
Narayana and called him as Vaikunda Swami.65
Vaikunda Swami heard the grievances of the people and helped them
in all possible ways. By his miraculous power, he cured their diseases and
60 Ahilam, p. 21.
61 Ibid., p. 328.
62 Amalan, N., Vaikunda Mahatmiyam, Swamithoppu, p. 12.
63 Ahilam, 239.
64 Ibid., pp. 239-240.
65 Ibid., p. 240.
110
advised them how to lead a healthy life. He cured the different diseases like
mental or nervous disorders and other afflictions like blindness, deafness,
paralysis and skin diseases.66
The ability of Swami seems to have been so
powerful that he was able to heal by giving soil and water.67
His act of healing attracted thousands of people all over the South.
People brought their sick-folk crowded around him and prayed for their
recovery. In his preachings he emphasized charity, truth, love and self-
respect among the people.68
Vaikundar took interest in inculcating the spirit
of self-respect among the members of the Nadar community. He advised his
followers to wear turban on their head as a mark of self-respect.69
3.5.2. The Raja versus Muthukutty Swamigal
Vaikundar vehemently attacked Swathi Thirunal (1829-1847), the
Raja of Travancore for his negligence to take interest in the welfare of the
poor low caste people. He wanted the expulsion of the reigning Raja. The
speeches of Vaikundar against the Raja earned the enmity of both the high
caste people and the government.70
66 Ahilam, p. 240.
67 Ibid., p. 2.
68 Vaikunda Swami preached his doctrines on the label of the words of Lord Narayana.
Ibid., pp. 201-201.
69 Ahilam, p. 206.
70 Arul Nul, p. 37.
111
The caste Hindus organised a plot to kill Vaikunda Swami. They
arranged a dinner and gave poisonous food to him at Maruthuvalmalai.
Although Vaikundar ate the poisonous food, he had escaped from death
through his miraculous power.71
When the conspiracy failed, they petitioned
before Swathi Thirunal. The king heard their grievances and arranged an
enquiry at the Suchindram temple Mandapam. The caste Hindus reported all
the activities of Vaikunda Swami and requested his immediate arrest and
also suppression of the new movement.
The Raja sent his army to Poovandarthoppu to arrest Vaikunda
Swami.72
When the army reached at Poovandarthoppu, the followers of
Vaikunda Swami gathered in large numbers and opposed his arrest. When
they prepared for an open fight, Vaikundar appealed them to be patient.73
The soldiers arrested him and sorely beat him. The adjoining village of
Sastankoil vilai at Thamaraikulam ‘was a large Sudra Village’.74
The Sudras
also took part in abusing and throwing stones and mud on him when the
soldiers brought him through their village. Vaikunda Swami was brought
before the king. There the Raja tried to test the divinity of Vaikundar. He
71 Umaithanu and P. Kasi Udayam, op.cit., pp. 77-82.
72 Ibid., p. 258.
73 Umaithanu and P. Kasi Udayam, op.cit., p. 263.
74 Ibid., p. 266.
112
asked several questions to Vaikundar. “If you are a sami, tell what is in my
hand?” But Vaikundar refused to answer any of his questions.75
During his imprisonment too, large number of people rushed to
Trivandrum. There also Vaikunda Swami continued his work of preaching
and healing. Crowds spent their days with Vaikundar and worshipped him
as their god.76
Even in his imprisonment, Vaikunda Swami wassubjected to
several inhuman treatments. He was put inside a room which contained
powdered pepper, in the cage of hyena and also amidst of fire. But
Vaikundar escaped from all these experiences.77
Ultimately the Raja decided
to release Vaikunda Swami on the condition that he should entertain only the
members of his own community.
But he refused to make any declaration and he tore the royal writ into
pieces.78
The Raja finally ordered the release of Vaikunda Swami on the
first week of March 1829, after hundred and ten days of imprisonment. His
followers took him to Nanchilnad in a great procession. Vaikunda Swami
then continued his reform activities and sent his people to penance and
trained them about their mode of a new independent life.
75 Umaithanu and P. Kasi Udayam, op.cit., p. 267.
76 Ibid., p. 269.
77 Arul Nul, pp. 24-25.
78 Ibid., p. 274.
113
3.5.3. Religious Reforms
The religious reforms of Vaikunda Swami was closely linked with his
social reform movement. The reason is that, in the early part of the
nineteenth century, social reform was linked firmly with religious change.79
Social reform was only possible with the alliance of religious reform.
Muthukutty Swami never attacked any religion nor never attempted to set up
any new religion like Buddhism and Jainism. However, with the coming of
Vaikunda Swami, a new sect of Hinduism appeared as a curious
phenomenon in the religious history of Travancore.80
As the first step of his religious reform movement, Vaikunda Swami
raised his voice against the Brahmin temples.81
Immediately Vaikunda
Swami assumed the status of Ayya (Father) to all his followers. His
followers are generally called Ayya Vazhi Makkal. They affirmed that the
worship of Vaikundar is really a worship of the Supreme Being.82
The low caste people satisfied with the worship of their Ayya felt that
there is no necessity to worship in the Brahminical temples. They had set up
their own temples and mode of worship. In the temple of Swamithoppu,
79 Prof. A.R. Wadia, History of Philosophy of Social Work in India, Bombay, 1961, p. 34.
80 Samuel Mateer, Land of Charity, p. 222.
81 Ahilam, pp. 222-223.
82 L.M.S. Report, Santhapuram Mission District, 1864, p. 6.
114
they celebrated three festivals in a year which are in the months of Vaikasi,
Avani and Thai. Each festival lasts for eleven days, beginning with a flag-
hoisting ceremony and ending with a car-festival. Throughout the festival
days, the temple conducted charitable work for the poor.83
In the Nizhal
Thankals also, his followers conducted the festivals. Their worship is
nothing but to do dharma in the name of Ayya.84
Thus the reform movement
of Muthukutty Swami relieved the people from the evils of social oppression
and educated them self-respect.
Vaikunda Swami gave equal importance to the economic life of the
people. He was of the opinion that the working class should be given
reasonable payment for the work did. He directed the people to work for the
payment they received.85
He vehemently opposed the oppressive and
obnoxious taxation. He asked the Raja of Travancore to abolish all the
obnoxious feudal levies like the Ooliyam and Viruthi.86
He warned the Raja
to abolish the tyrannical levies or otherwise the people’s cooperation will be
83 Personal observance.
84 Interview with M. Paramasiva Thevar, Tairavikulam and K. Vannia Nambiar, Kila
Aaimbur, 30 May, 1980. They stated that their caste people celebrate annual festivals in
their Nizhal Thankals in Vavaraikulam, Kila Aaimboor, pappankulam, Jamin
Singampatti, Aiyin Singampatti, Ermapuram and other places in order to do dharma in
the name of Ayya.
85 Arul Nul, p. 52.
86 Ahilam, p. 116.
115
lost. He advised his community people to give up the extravagant religious
rituals and ceremonies.87
The social reform movement of Vaikunda Swami gained widespread
popularity among the low caste especially among the Nadars. His principles
of casteless society, unity of all people and self respect of the Nadar
community echoed among the people of lower order. The social order of the
Hindu Society underwent far-reaching changes in the social fabric of the
Hindus. It ushered in a critical spirit in the minds of the oppressed class.
The Nizhal Thankals that was created by Vankunda Swami created social
consciousness among the people. The reform movement that was organised
by Vaikunda Swami became a catalistic source of inspiration for the low
caste people to fight for their rights and privileges. This was a catelist to
induce the people to temple entry agitations. He also paved the way for Sri
Narayana Guru to launch a reform movement to relieve the Ezhava from the
oppression of the high caste people.
3.6. Fight for Temple Entry
The social awakening consequent upon the enlightenment of the
people without social and religious disparity and segregation created made
the people to think that religion is for all, and temples are for all to worship.
87 Ahilam, p. 251.
116
But in the whole of South Travancore in which Agastheeswaram taluk was a
part, the low caste people were forbidden to walk on the roads and streets of
the high caste people, entering into the vicinity was forbidded and entering
into the temples and worship gods with sight of the gods was totally
forbidden. Hence the low caste people opposed this and there were
violations at Panjalingapuram, Vadiveeswaram and villages situated around
Suchindram. These incidents were culminated in Suchindram Sathyagraha
and finally in the temple entry proclamation in 1936.
3.6.1. Panjalingapuram Incident
Panjalingapuram was a place near Agastheeswaram in Travancore
which was dominated by Brahmins. People of other castes were denied
entry to the roads there. On August 19, William Lee a missionary of the
London Missionary Society who was passing through the road at
Panjalingapuram was assaulted by Brahmins for using that road.88
So he
made a complaint to the Travancore Government. After examining the
whole case, the Raja’s attention was drawn to the principle laid down that
“the streets of all towns are the property, not of any particular caste, but of
the whole community and that every man irrespective of his caste or religion
88 Yesudhas, R.N., Vol. III, General Cullen to Otcrost, 20 June 1859, p. 32.
117
has the right to the full use of them, provided that he does not obstruct or
cause disturbance to others when using them.89
The Madras government strongly advised the Resident to strongly
urge upon His Highness in future to adopt this principle in future that is the
first symptom of an enlightened Prince”.90
So an enquiry was instituted to
investigate the extent and nature of disabilities to which the low caste people
were subjected to in Travancore.
Accordingly the Resident asked the Dewan to furnish “full and
specific information as to whether the low castes in Travancore were still
subject to any substantial disabilities and oppression.91
Basing on the
information received the Resident wrote a report to the Madras Government
with the following points:
1) Low caste people were not permitted by the high castes to use roads
open to the public.
2) They were not permitted to enter and approach within a certain
distance of any courts and public offices.
3) They were excluded from Government schools.
89 Political Proceedings, 1869, Vol. III, Order by Eills, Chief Secretary to Government
Proceedings, 1869, p. 453.
90 Ibid.
91 Political Proceedings, April 1870, No. 23, G.A. Ballard to the Acting Chief Secretary to
Madras government, dated Cochin, 9 March 1879, p. 173.
118
4) They were excluded from the public services.92
After analyzing the Report of the Resident, the Madras Government
instructed the Travancore Government for the immediate removal of all
impediments, facing the low castes including pollution or theendal, which
were the root cause of all the disabilities.93
In the meantime there was a
heart rendering incident at Vadiveeswaram.
3.6.2. Incident at Vadiveeswaram
Vadiveeswaram was a place at Nagercoil in the Agastheeswaram
taluk where Brahmins dominated that village. They did not allow the
depressed classes to enter the streets. In that village, Rev. James Duthie, a
missionary of the L.M.S. made arrangements for the remarriage of a
Brahmin widow.94
The Brahmins of the village entered the house of the
widow and threatened her father. In spite of this the marriage took place.
From that day onwards the Brahmins considered the Christians as out-castes
and they were strictly prohibited from entering the Brahmin streets.95
After
this marriage a serious incident took place in 1872. When two Zenana
92 Political Proceedings, April 1870, No. 23, G.A. Ballard to the Acting Chief Secretary to
Madras government, dated Cochin, 9 March 1879, p. 173.
93 Political Proceedings, No. 24, Order dated 23 April 1870, p. 8, Tamil Nadu Archives,
Madras.
94 Annual Report of the L.M.S. fo the year 1872, Travancore District Committee, 1872,
p. 5.
95 Report of the L.M.S. on Zenana and School work for 1873, Nagercoil, p. 8.
119
workers entered the street at Vadiveeswaram, they were beaten to death by
the Brahmins.96
The L.M.S. records state that “their umbrellas were wrested
from their hands and broken before their eyes, their cloths were torn and mud
was thrown at their faces, and strong hardworking men pushed them down
into the tank and killed them.” L.M.S. Missionaries took it as an offence and
complaints were sent to the Travancore and Madras Government. The
Madras Government on its part instituted reinvestigation.97
The matter was
brought to the notice of the Government and the Dewan issued an order.
3.6.3. Circular Order of 1884
According to this circular order, Dewan Ramiengar declared that all
classes of people can use the public places. But even after the circular of
1884, disabilities in the use of temple roads by the lower castes continued.
Nadars, Parayas, Christians, Europeans, etc. were prohibited from using
temple roads when religious processions were taken out.98
The people
wanted the privilege of total freedom from the stigma of caste and complete
abolition of all religious prejudices.
96 Report of the L.M.S. on Zenana and School work for 1873, Nagercoil, p. 8.
97 Political Proceedings, 20 April 1872, Acting Resident in Travancore and Cochin in the
Chief Secretary to Government, Fort St. George, dated Trivandrum.
98 Cover File No. 1622, The petition of P.C. Joseph and other Christians of South
Travancore to T. Rama Rao, 7 March 1892, Pollution of the idol of Suchindram temple
by messes. Jacob and Hoossely in February 1891, Tirukalyanam ceremony. English
Records, Trivandrum.
120
So several petitions were addressed by the Christian Missionaries to
the Madras Government on this matter.99
However, they were of the view
that the Travancore Government had gone to its utmost extent in this
direction.100
In spite of all these minor incidents took place here and there.
3.6.4. Kurichi Incident
Kurichi is a small village situated very near the Suchindram temple.
It was thickly populated by Nanchil Nadu Vellalas, and they never allowed
the low caste people to walk through the streets. They were also highly
jealous of the activities of the Salvationists in and around Suchindram, and
therefore the Salvationists were also not permitted to walk along the Vellaala
streets with chapels, umbrellas, and turbans. If anyone violated this rule, he
was punished severely.101
There were instances of violation. Colonel Jesuretnam, a member of
the Salvation Army, rode on horseback along this street. The villagers
chased the horse and cut off its tail. They also threw stones at the Colonel
and wounded him severely102
and chased him. Colonel Jesuretnam took
99 Cover File No. 3679, Political Department, G.O. No. 925, 8 December 1837,
Government of Madras.
100 Political Proceedings, June 1891, 33-34, Letter to the Secretary of State for India, 26
June 1891.
101 Travancore Law Report, Vol. X, Trivandrum, p. 34.
102 Cover File No. 1627, 1893, Letter dated 13 January 1893, English Records Central
Archives, Trivandrum.
121
shelter in a nearby school. Later a case was filed and they were made to pay
a fine of 50% of the damage along with one month rigorous imprisonment.103
3.6.5. Kakkad Incident
Kakkad is a small village in Nanchil Nadu, near the Suchindram
temple, and the people who lived in this village were mostly Harijans. In
order to reach the Cape Comorin – Nagercoil Trunk Road, the people of
Kakkad had only one road which passed through the Temple of Suchindram.
This road was maintained out of public funds for public benefit. But the
Parayas of Kakkad were not permitted to enter this road on account of its
proximity to the temple. They were not permitted to go along the road even
in their bullock carts. If they had to go along the road in bullock-carts they
were asked to get down at a certain point because of the nearness of the
temple. Then they had to engage caste-Hindus to take their carts to the other
end that is far away from the temple. But the Harijan had to walk to the
other end through a circuitous route to get back their bullock carts and had to
pay four cash for each cart.104
Britishers were also considered as out-castes
in Travancore society, and they also were not allowed to pass through these
temple roads. If any Britisher passed through this road, they were subjected
103 Cover File No. 1627, 1893, Letter dated 13 January 1893, English Records Central
Archives, Trivandrum.
104 Travancore legislative Proceedings, p. 680.
122
to petty mischief like throwing of stones, abuse, etc. But a cruel incident
took place in this Kakkad village. An English man and his wife, who were
passing along the Kakkad road were beaten to death by the high caste
people,105
and this incident created so much of distress in the Kakkad village.
3.6.6. Osaravilai Incident
Osaravilai was an important place in South Travancore, and was
inhabited by nanchil Nadu Vellalas and an Ammancoil was situated in that
village. A road runs from this village to Veppanvilai Cheri. It was inhabited
by the Paraya converts to Christianity. After conversion the Parayas of
Veppanvilai cheri was much improved in their outlook and their occupations.
Many of them gave up ploughing transplanting paddy, sweeping, harvesting
and watering.106
This created annoyance in the minds of the Vellalas of
Osaravilai. Further the youth of the Cheri dressed well and passed through
the Ammancoil road with musical instruments on festive occasions which
irritated the inhabitants of Osaravilai.
On May 13, 1909, a return marriage procession of the Parayas with
the display of musical instruments went through the streets of the Vellalas.
The procession was escorted by the Kottar Police Inspector, because they
passed through the Ammancoil road. The Vellalas thought that it was a
105 Travancore legislative Proceedings, p. 679.
106 File No. 40/133 of 1907, Judicial Section, Kerala Secretariat, Trivandrum.
123
calculated attempt to wound their social and religious feelings. So they
planned to prevent the marriage party, and assembled in the Ammancoil with
sticks and knives.107
Even though the marriage party proceeded through the
street assisted by the Police Inspector, they were driven back by the Vellalas,
and some of the low caste men and women were assaulted. The Vellala
protesters upturned the bullock-carts, and threw away the different marriage
items like fruits, betels, rice, etc. in the adjoining paddy fields.108
Though the Policeman interfered, the protest continued for more than
an hour and in the meantime the Magistrate of Kottar rushed to the spot and
filed a case against twelve persons, and panic continued for a week in the
village and then it fizzled out. This incident clearly shows that the Temple
roads were only used by the Savarnas, and the low caste people had no right
to use it,109
and so the agitation continued for a long period.
3.6.7. Suchindram Incident
Suchindram is a pilgrim centre situated on the southern bank of
Palayar. It is situated at a distance of eight miles to north-west of
107 Typed copy of the judgment, copy to Chief Secretary to the Government, 25 October
1909, p. 3.
108 Ibid.
109 Busi, S.N., Mahatma Gandhi and Babu Saheb Ambedkar Crusades against caste and
unsociability (Reprint), Hyderabad, 1998, p. 28.
124
Kanyakumari.110
Suchindram is an enchanting village surrounded by the
vast expanse of paddy fields, coconut groves, tanks and ponds, the river and
its channels and the delightful flower gardens. Strictly speaking Suchindram
means the place where “Indra” attained Suchi or purification.111
In
Suchindram the Trimurtis, Brahma, Vishnu and Siva were worshipped for
the first time. But the earliest nucleus of the temple was the shrine of Konnai
Adinathar (Siva).112
Later the temple was called as Suyampulingam of
Trinity, and was built in the Dravidian style and contains numerous
inscriptions of great archaeological importance. In this temple, the
restrictions prescribed in the agamas were not meticulously observed. The
Nambudiri Priest alone was allowed into the Garbhagraha for poojas.113
A
member of the Vattappalli Madam is permitted to go upto the portico of the
Garbhagraha. The so called higher castes among the non-Brahmins like the
Vellalas, Nayars and Chettis were permitted into the Ardha Mandapa and the
Tirucurras Mandapa to the back of the Garbhagraha.114
110 Velupillai, T.K., The Travancore State Manual, Vol. IV, Trivandrum, 1996, p. 646.
111 Padmanabhan, A., “Suchindram Temple”, Ashrapandana Mahakumbhabhisheka Vizha
Malar, Nagercoil, 1984, p. 56.
112 John A. Jacob, A History of the London Missionary Society in South Travancore,
Nagercoil, 1990, p. 5.
113 Sreedhara Menon, A., A Survey of Kerala History, Madras, 1996, p. 160.
114 Pillai, K.K., The Suchindram Temple, Madras, 1953, p. 265.
125
The Vairavis, Chaliyars, Potters and Oil Mongers were allowed
entrance within the precincts of the temple upto the Dhavajastamba, but not
beyond.115
The Ezhavas and Barbers were admitted into the streets but not
into the Temple. But the Nadars, Pulayas, Parayas, Pallans, and the Kuravas
were strictly prohibited from entering in the streets of Suchindram.116
Bamboo sticks were put up at the entrance of all the main streets
proclaiming the prohibition of entry to the depressed classes. It was used for
preventing the entry of the untouchables into the streets where the high caste
people resided.117
This is known as “Therumarachan” which means
preventing the low caste people to enter into the Theru which means street,
Marachan which denotes prevention. Hence Therumarichan means
prevention of low caste people from entering into the roads leading to the
temple. These restrictions imposed on the low caste people for centuries,
attracted the attention of the leaders, and they fought for their just rights to
enter the Temples and temple roads.
3.6.8. Vaikom Satyagraha (1924-1925)
The first major struggle of the Temple Entry Movement in Kerala was
the Vaikom Temple Entry Movement. Its aim was to get the right to the
115 Ramachandran, P., Naidu, M.E., Suchindram Satyagraha, Nagercoil, 1976, p. 2.
116 Report of the Temple Entry Committee, Trivandrum, 1934, p. 8.
117 Abdul Razzak, Nesamony Oru Charitra Thiruppam (Tamil), Nagercoil, 1998, p. 10.
126
approach roads of the Vaikom Temple to the Avarnas of the Hindu
community. The important leaders of this movement were T.K. Madhavan,
Mannath Padmanabhan and T. Kelappan.118
Mahatma Gandhi also visited
Travancore in 1925, to encourage the Vaikom Satyagraha.119
Narayana Guru
also gave support to this movement and gave Rs. 1,000/- as gift. E.V.
Ramaswamy Naicket from Tamil Nadu also participated in this Satyagraha
and went to jail thrice for this purpose. So he got the title “Vaikom Veerar”
(Hero of Vaikom).120
Due to the all-round efforts of the leaders, the Vaikam
Temple roads were formally opened to all Hindus irrespective of caste.121
But this concession was not extended to the Avarnas in the case of other
Temples in Travancore, and hence the movement for getting all the Temple
roads to be opened for the Avarnas were organized in many centres like
Ambalapuzha, Suchindram, etc.
3.6.9. Suchindram Satyagraha
In January 1926 a Satyagraha campaign was organized at the
Suchindram temple in Travancore for gaining the right of entry into the
118 Ravindran, T.K., Eight Furlongs of Freedom, New Delhi, 1975, pp. 51.52.
119 Ravindran, T.K., Vaikkam Satyagraha and Gandhi, Trichur, 1975, p. 58.
120 Ivy Peter and Dr. D. Peter, Samaya Thondarkalum Samudaya Marumalarchium,
Nagercoil, 1999, pp. 168-169.
121 File No. D.Dis. 783/785, General Department, English Records, Kerala Secretariat,
Trivandrum.
127
Temple roads.122
Earlier attempts of the outcastes to cross the street ended in
severe opposition and prosecution. Satyagrahis who entered into the
prohibited areas of the Suchindram Temple were strongly opposed by the
caste Hindus.123
Led by M.E. Naidu, the Satyagraha continued for about a
month and it was withdrawn on receiving assurances from the
Government.124
On account of the pressure exerted by a few orthodox Hindus the
government evaded the issue. In October 1927, Gandhiji visited Travancore
again and held discussions with the Dewan M.E. Watts on the question, and
tried to seek a peaceful settlement of the Suchindram Satyagraha, but
failed.125
Erode Venkatappa Ramaswamy Naicker was the Socio-Religious
reformer of Tamil Nadu in the 20th
century. He did not like the suppression
of low caste people in the name of religion. He participated in the Vaikkam
Satyagraha for the cause of Avarnas, and heard about the Suchindram
122 File No. D.Dis. 1475, Judicial P.D.E.R., Kerala Secretariat, Trivandrum.
123 File No. 62/1926, Confidential Section, English Records, Kerala Secretatiat,
Trivandrum.
124 Mahadeva Desai, The Epic of Travancore, Ahmedabad, 1937, pp. 22-23.
125 Daniel, D., Struggle for Expansible Government in Travancore (1938-1947), Madurai,
1985, pp. 25-26.
128
Satyagraha, and he participated in the movement too.126
Day by day the
situation worsened and many persons were imprisoned.
The campaign was resumed in May 1930, and Gandhi Raman Pillai
became the leader, and was arrested because his followers entered the
prohibited areas of Suchindram Temple and sentenced to one year rigorous
imprisonment.127
The problem of untouchability became a matter of concern to the
Congress leaders also. In a conference of the Indian National Congress held
at Bombay on 25th
September 1932, they passed the following resolution
“. . . Henceforth amongst Hindus no one shall be regarded as untouchable by
reason of his birth . . . that it shall be the duty of all Hindu leaders to secure
of every legitimate and peaceful mean as early removal of social disabilities
now imposed by custom upon the so untouchable classes including the bar in
respect of admission to Temples”.128
The Suchindram Satyagraha and the pressing demand for the right of
Temple entry for the lower castes both from the right thinking men of the
higher castes and the other castes led to the appointment of a committee of
126 File No. D.Dis. 1475, 1926, Judicial Department, English Records, Kerala Secretariat,
Trivandrum.
127 Menon, P.K.K., The History of the Freedom Movement in Kerala (1885-1938), Vol.
III, Trivandrum, 1972.
128 Pattabhi Sitaramayya, History of the Indian National Congress (1885-1935), Vol. I,
Bombay, 1969, p. 536.
129
enquiry. The appointment of the committee with U.S. Subramaniya Iyer,
Retired Dewan of Travancore, as the President of the Committee was
announced by the Government of Travancore on 8th
November 1932.129
The
total members of the committee were 9 and it included two low caste people
also. It submitted its report on 11th
January 1934 and it stated that all the
people irrespective of caste had the right to use public roads, wells, ponds
and inns. But a Proclamation for Temple entry was mentioned in this report,
and so it was opposed by caste Hindus vehemently.130
Since they had no right to enter Temples, most of the Ezhavas and
Nadars wanted to join Christianity.131
Sir C.P. Ramaswamy Iyer, the Dewan
of Travancore realized the critical situation of the Hindu religion and came
forward to pass a Proclamation about this matter.
3.6.10. The Temple Entry Proclamation of 1936
Under strong pressure from the Dewan, the Travancore Maharaja Sri.
Chithira Thirunal Ramavarma issued a Proclamation on 1936 throwing open
the Temples for all Hindus.132
Gandhiji hailed it as a miracle of modern
129 File No. D.Dis 648, 25 November 1932, English Records, Kerala Secretariat,
Trivandrum.
130 Report of the Temple Entry Enquiry Committee, Trivandrum, 1934, p. 80.
131 Gladstone, J.W., Protestant Christianity and People’s Movement in Kerala,
Trivandrum, 1984, p. 358.
132 Krishna Iyer, L.A., Social History of Kerala the Dravidians, Vol. II, Madras, 1970,
p. 50.
130
times and for the people’s spiritual emancipation. The Proclamation says
that “. . . subject to such rules and conditions as may be laid and imposed by
us for preserving their proper atmosphere and maintaining their rituals and
observation, there should henceforth no restriction placed on any Hindu by
birth or religion on entering worship at the Temples controlled by our
Government.133
The Proclamation put an end to the long standing crude and harsh
customs and conceptions of the Travancore society. C. Rajagopalachari said
that “this Proclamation brought about a silent and bloodless revolution in the
Hindu Society”.134
Thus the people’s revolution of the inhuman customs and
practices prevailed in Travancore were crowned with success.
The proclamation occupied a unique place in the socio-religious life
of Travancore because of “the sublimity of its conception, the loftiness of its
ideals and the magnitude of its effects”.135
It is rightly stated “no act of
reform of any ruler in India has so far stirred the hearts, roused the
enthusiasm or evoked the gratitude of the people to the extent that this
momentous proclamation has done”.136
Mahatma Gandhi said, “I verily
believe that when all else Travancore is forgotten, that one act of the
133 The Regulations and Proclamations of Travancore, Vol. IX, Trivandrum, 1937, p. 3.
134 Temple Entry Proclamation Memorial Souvenir, Trivandrum, 1937, p. 2.
135 The Temple Entry Proclamation Memorial Souvenir, 1942, p. 1.
136 Ibid.
131
Maharaja, the proclamation, will be remembered by future generations with
gratitude.137
To him, the proclamation was a miracle of modern times. He
also congratulated the Travancore Durbar and its advisers for the
magnanimous act of their part. According to C. Rajagopalachari it was
“easily the most non-violent and bloodless revolution in the history of man in
recent years”.138
According to Sardar Vallabhai Patel, the Maharaja’s
Proclamation was a greatest of the achievements of Gandhiji in regard to the
eradication of untouchability. The Temple Entry Proclamation is to be
viewed from several angles not only as a Hindu act, not only as an Indian
act, but as an act of the liberation and sublimation of humanity”.139
T.K. Velu
Pillai characterized the proclamation as the “Spiritual Magna Carta of
Travancore”.140
The proclamation was “applauded as a charter of religious
liberty, and as a document of first-rate importance in the annals not only of
Travancore, but of Hinduism. It marked a milestone in the progress of the
backward communities. All walks of life were thrown open to them as freely
137 Souvenir on the occasion of the Shastiabda Poorthy of our Patron Sree Padmanabha
Dasa Sri Chitra Tirunal Ramavarma, 4th November 1972, Sri Chitra Thirunal
Sangeetha Sabha, Trivandrum, p. nil.
138 The Temple Entry Proclamation Memorial Souvenir, 1942, p. 2.
139 Souvenir on the occasion of the Shastiabda Poorthy of our Patron Sree Padmanabha
Dasa Sri Chitra Tirunal Ramavarma, 4th November 1972, Sri Tirunal sangeetha Sabha,
Trivandrum, p. nil.
140 Velu Pillai, T.K., op.cit., Vol. IV, p. 251.
132
as the higher castes.141
In commemorating the Temple Entry Proclamation, a
set of stamps numbering four with different denominations namely three
chuckrams, one chuckram and eight cash, twelve cash and one cash was
issued in 1937. Thus, the depressed class of Travancore obtained equal
rights and self respect. They will remember this hard fought reforms and
proclamations for years to come.
141 Rao, M.S.A., Social Change in Malabar, p. 63.