Kunchan Nambiar

Kunchan Nambiar The First Proletarian Among Malalayalam Poets

First time a poet sung in Malayalam the regional language of Kerala in the 18^th century.

As Malayalam is a language several centuries old in what language so far the other poets sung is the question that arises. This article is an attempt to explain the same along with a brief description of the biography of one of the greatest poet as well as that of the first proletarian performing art in the history of Kerala.

Kunchan Nambiar (1700 -1770) was born at Kalakkath Tharavad in Killikurisimangalam of Palakkad district in the beginning of the 18^th century. (There is no record to prove the exact date of birth of this artist and it is presumed that his birth would have been around 1700 or so). Most part of his life was spent as a poet in the palaces of kings and houses of feudal land lords. Thus Nambiar had lot of exposure to the way day to day affairs of the rich were carried out. Being an observer the corruption, cruelties, fooleries existed there were all studied deeply by this bard who was better known as a satirist.

His creations have dealt severe blows to the Obsolete systems prevailed in those times no wrong doer was left uninjured by this pen wielding one man army. As his attacks were sugar coated with sweet satire even the injured joined among the laughing brigade.

17^th and 18^th centuries were bad times for Malayalam language as well known writers considered pure Malayalam as an inferior one. Hence they wrote in Sanskrit which was then considered as a divine language. This phenomenon created a wide gap between the learned and the ordinary people. The laymen did not understand what the writers write. And they simply kept away from the literary field.

Major part of Kunjan Nambiar’s life was spent at Ambalapuzha (then capital of Chempakassery kingdom) where he reached from his native land Killikurissimangalam after a short stay at Kottayam. It is while he was staying at Ambalapuzha he created the popular performing art “Thullal”. The story runs like this. In Ambalapuzha temple during festivals as a ritual a performing art by name “Koothu” was conducted. The performer of this art is known as “Chakyar”. Sri Kunjan Nambiar was the player of “Mizhavu” (a local percussion instrument). As the play was going on at night, poor Kunjan Nambiar just dozed off while playing the mizhavu!

The koothu is a program in which the performer narrates the mythological stories and in between talk about social events in satirical style. The dialect used is half prose and half verse. When the chakyar saw Kunjan Nambiar dozing he started telling stories humiliating the dozing Nambiar. And the viewers where enjoying the scene and they were in great applause. Hearing this noise Kunjan Nambiar woke and was ashamed. A great artist of satire became a laughing stock!

Kunchan Nambiar was thinking how to snub this chakyar for what he did last night. Rest of the night and next day he was engaged in giving birth to a new form of performing art which could attract the crowds gathered before the chakyar. Next night when chakyar was performing as usual opposite to that there was commotion people were seen gathered at the center was Nambiar with a strange crown and a colorful skirt decorated with a lace tender leaves. His face was made up with “manayola” (a local coloring material). There were brass rings decorating his hands and neck with big beaded local laces.

His art was simple and the language any laymen, could follow. That was the first time people saw such an art in their life as they were bored of the old rituals playing for generations without any innovations. As the artist stretched his hands on both sides as he sung the songs, people called it thullal (thullal mean jumping, dancing or just shivering! What the people meant is left to guess).

The story was “Kallyana Sougandhikam” an extract from Mahabharata where Lord Bhima travels to collect a rare flower by name kallyana sougandhikam. And see his elder brother Hanuman on the way and got engaged in lengthy conversations as Bhima does not recognizes his brother etc. It was the language people heard for the first time in a performance which had none of the unusual intricacies of Sanskrit. People were thrilled to hear the verses in the plain language they use in their day today life.

Kunchan Nambiar lavishly used the similes to insult the land lords and other so called very reputed personalities of that time as Bhima’s image was pictured like them foolish and arrogant landlord. People were thrilled but the chakyar was not. He went to the king and complained against Nambiar. The king of Chembakassery who knew about the pranks of Kunjan Nambiar and ordered that from that day onwards no “thullal” will be performed in the Ambalapuza temple compound.(even now this order is obeyed by the temple).

But the king did not ban the art as it is in the case of the present ministers. The thullal performances and the lyrics used in it spread like wild fire it became an essential performance in all temple festivals barring the Ambalapuzha temple.

The art of thullal was not created from the vacuum. Kunjan Nambiar adopted much from the existing tribal performances and gave it a great shape adding his sarcastic style of lyrics as an icing on it. He later improved it in to three styles “oattan”, “seethankan”, and “Parayan”, the three had minor changes in its dress and style they were derived from the performances observed by castes like “Kanian, Pulaya and Paraya” respecively.

In thullal the performer himself sings and says the story. The troop which accompanies the main artist repeats the same when each sentence is completed. This gives the people a chance to clearly follow what is said and enjoy the satire to the maximum.

Later when Ambalapuzha was conquered by Travancore, Kunjan Nambiar moved to Thiruvananthapuram, there he happened to meet and befriend with great artists in Malayalam literature like Unnayi Varier and Ramapurathu Varier etc.

Some of his two liners run like this

Embranalpam kattubujichal, (If the chief of the temple steal and eat a little)

Ambalavasikalokke kakkum. (All the dependants of the temple will steal)

Asanaksharamonnu pizhachal (If teacher commits one mistake)

Ambathettu pizhakkum sishyanu. (the student will commit fifty eight mistakes)

It was Sri Mathur Panikker who was the mentor of Kunjan Nambiar and he did great job in getting the various works of Kunchan Nambiar consolidated and made them available to modern world. Nambiar was first introduced to Sri kulasekhar Perumal the king of Chembakassery also was none other than Sri Mathur Panikker.

Sri Kunjan Nambiar has laughed at the cowardice of the “Nayar pada” (army constituted by Nairs) for their cowardice (in his work thottodunna pada = the retreating army). At that time army was lacking modern training and people served it for mere livelihood and deserting the army at time of war was common. His most famous work is Kallyana Sougandhikam Thullal pattu.

Sri Kunjan Nambiar was allowed pension from treasury and enjoyed free meals from the temple. The end of Kunjan Nambiar was not a happy one. It is believed that he was bitten by a mad dog and died of hydrophobia.

It is believed that Kunchan Nambiar has written more than forty works. He has used many old sayings and folklores in his works. His sarcasm did not even spare the Brahmins (at that time Brahmins being of the upper strata nobody dared to insult and humiliate them) Kunchan Nambiar was an exception he laughed at any thing that deserved to be laughed at. Whther it is Pattar (Brahmin) or Nair did not matter.

Attack on Tourists in Thekkady Kerala

A dirty Attack of A Maniac v/s Dirty Reporting by the Media

On January 6 2007 a (maniac?) attack took place at the Thekkady wild life sanctuary in the state of Kerala. One Swiss couple Jan Coaster and his wife Eva Coaster were injured in the incident that took place without any provocation. The attacker was one young man by name Santhosh. Why he did it, no body knows. As the culprit is in police custody and not permitted for a press interview it may better be left to the guess.

The initial reports suggest that this young man is perfectly sane if that is so some thing is seriously wrong with the perceptions he had about foreigners, most of the public think that all white skinned persons are American or British. The ideology that governs the present rulers and their youth wings frequently blame the Americans for all the illness of the world.

American inperialism attacking Iraq. Multinational monopolists who steal our drinking water, stooges of imperialism, imperialistic dogs etc are the common phrases which decorate the speeches and proclamations of the party leaders. This exercise is a nonstop business of twenty four hours.

These are enough and more for a young man; desperate of his circumstances to be provoked, if his instinct for violence get directed to a hapless foreign couple who happened to be here, who the real culprit is.

The innocent tourists who are lured to this land by beautiful tourism advertisements are falling victims to the xenophobia nurtured by the so called ideologists.

If the government hates foreigners it should say it plainly. Don’t invite them with smiling face. What the government at present is doing is provoking their youths’ mind with hatred against foreigners and set a stage apt for such incidents then invite tourists with colorful advertisements, what happens next is any body’s guess.

The most disturbing show was by the media, they played their part by showing very pathetic pictures of the victim with hacker still in her eye. For whom such a photograph was shown may bewilder any body’s mind, at least they should have shown some mercy to a couple brutally assaulted by a misguided youth of and that too without even a slight provocation.

An instance the media would not have forgotten may just quoted for attention. When Sri Vidya the favorite actress of Kerala was laid up her request to the media was that don’t show me in your papers in this condition. There Malayalam media showed kindness to her. Such a noble culture should have shown to Mrs. Eva Coaster also.

No doubt tourists to this country are a frightened lot. Next year’s tourism will be badly affected and time will take to repair the damage that has happened. The healing touch should come from the politicians as they are the primary culprits in corrupting the minds of youths. The media instead of crawling in sleaze should come with some ethics. Sticking to the ethics of journalism would not lose their readers as they fear.

May god bless the Coaster couple.

Temple Worship

Temple, Worship and Its Purpose

Purpose of visit

It is a common knowledge that devotees visit a temple and pray before the deity for the prosperity of their family and fulfillment of their wishes. There are other purposes also for the visits. In certain times all things happen just against the desires of the hapless beings and they don’t why. Despite all their ardent efforts things do happen just against their wishes. An ordinary man can do nothing but blame on the stars above and seek the help of god which is believed to be in the temple, seeking an end to these adverse conditions. There is no medicine that can cure bad times.

How to worship in a temple

Temples are easily accessible to anyone and inexpensive, more over for a devotee it is not a must for him to know much about the rituals and performances. Have a bath, wear a clean cloth, go to a temple, stand with folded hands close to the chest, have a look at the idol, then close the eyes and see the image of the idol in mind place all their grievances before the deity and pray for the fulfillment of his desires that is all.

“Vrutha” and its observance (Vruthanushtanam)

The purpose of observance of vrutha is the purification of body as well as soul. Vrutha is also an effective tool to please the gods. Ardent observance of vrutha will overcome the ill effects of adverse stars. Observing “vrutha” (vrutha is to live as per the conditions prescribed in the scriptures for a limited period, generally associated with some sacred day or occasion) is one thing of prominent importance. The ways to observance of vrutha associated with a particular purpose may be different from that observed for another purpose.

“Advaita” (not two or all are one and the same)

God as such is not having any shape but shapes are attributed for a simple mind to understand and visualize. A devotee visiting a temple by observing the dictums prescribed scriptures will definitely stand to gain. As per the ancient Indian scriptures God Almighty exists in five different forms, Those are “Param”, “vyuham”, “vibhavam” “Archa” and “Antharyami”.

Of these five shapes “archa” alone can be visualized by ordinary devotees and it is for them that form is attributed, as something until visualized cannot be born in mind. Then a question arises, why there should be so many gods is one not enough?

Devotees are of different origins, different cultures, and different approach to spirituality, different forms of god enable them to identify themselves with certain shapes. That does not mean one is basically different from the other. Water of the seven oceans is one and the same. People with affinity to certain shapes of god are a fact that cannot be ignored. The same can be easily observed from their behavior flocking to distant temples as neighborhood temples lack enough devotees.

The concept of “ishta deiva aradhana” (worshiping of favorite deity) is popular in India. One considers a particular deity as his favorite one and keeps its idols of different shapes in his “pooja room” (a room specially kept for observing devotional rituals and prayer, considered sacred by Hindus). More over he visits the temples where that particular deity is worshiped. These all does not mean that he neglect god almighty.

It is his personal preference of worshiping god. One who can draw a straight line bare handed does not need a scale. Leave the other one who cannot draw it straight without! Worship is done sitting nearby his favorite deity as wife sits nearby her husband. Sitting nearby a deity is called “upasana” (upasanasthan means one who sits). As a temple is the apt place to sit it is called as “sadhastham” (good place to be) also.

Let a temple be thou place to sit and worship, because peace is there where temple is.

Kerala Professional Colleges Act

Swasraya Niyamam - Kerala Govt Vs High Court of Kerala

Once again it has been proved that all has not been lost to the people of Kerala. And they are not as wretched as the Government thought. The Honourable High Court of Kerala by one of its beautiful and bold Judgments has plucked off all the fangs contained in the "Swasrya Niyamam" (self financed institution bill) which was passed by the ruling communist government in an unnecessary haste in the Assembly. Hereafter the Govt can only lick and not bite. It can even bark if it so prefers!

In a Judgment on 4^th January 2007 Division bench of the Kerala High Court chaired by Chief Justice VK Bali and Justice PR Raman nullified most of the clauses of the Kerala Self Financed Institution bill, which contradicted the Indian constitution.

Those nullified clauses include almost all disputed ones regarding admission of students, Govt quota, fee structure, reservation, determination of minority status etc. Of the total seats herearter100% belongs to the managements and they under the regulatory bodies can function as institutions of honor. Politicians can mind their own business if they have any. As meddling with colleges are passe.

The Government “quota” and Govt imposed “fee concessions” etc have become irrelevant. But the Hon Court has done one favor; it has not nullified the entire bill and has agreed to one aspect of the bill that over seeing bodies are required to ensure high standards and to end exploitations.

It was the advice given by the Honourable Court which has perhaps done the maximum damage to the Government’s image. It said “The Government should encourage self financed institutions which share the burden of imparting quality education to the students, and asked whether it is right to destroy them for the good work they are doing (the meaning being “the Govt is destroying it”).

The contradictory bill had in its preface, with icings of one-liners of previous Court Judgments. Honourable High Court of Kerala had to strike one more blow on the head of the hapless Government by a rebuke for its quoting of single lines from previous Court judgments - without explaining the context. The Court rightly quoted Supreme Court Judgment regarding the quoting of one liners without giving full context (Inamdar case).

The court rulings do not deter the real revolutionaries, The Chief and the Education Minister presently at Kolkata have threatened to go for appeal at the Supreme Court and stated they will look in to what way the bill can be protected. And they claimed it was a well thought out bill. Only thing forgotten to think was about the Constitution of India!

When other states let self financed institutions to flourish there and tens of thousands of students from Kerala study there spending good amount of their parents’ earnings, what went wrong with these leaders is hard to understand.

If quota, reservations, fee subsidies are a must in private system also it can be implemented not at the cost of the institutions, It is the Govt which collect the taxes. The largesse of the Government should be at Government’s cost. If it has no money better keep quiet and save the huge expenses it incurs in litigations. This money can be effectively used to help poor students in the form of scholarships of other doles.

Our state ministers can be better advised by the Central Government to visit the neighboring states like Tamilnadu or Karnataka. They should be subjected to appear for a test after the course regarding the running of self financed institutions, how they make money out of it and divert the same for the welfare of the poor students of their state. Those who fail should be dismissed from the post.

It has turned out to be a misfortune of the State that our ministers have earned an aura of “holier than thou” attitude. No one on earth can educate them including the courts, as they know every thing under the sun and more things over the sun. To the people of Kerala “Anubhavam Guru” (experience is the teacher). You elected them’ now experience the perils those follow.

ADB and Kerala

Prisoners of own ideology - ADB and Kerala

At last the faction fight in the ruling Communist Party (Marxist) has scratched the real thing out. Either Marx or people, not both. To be or not to be that is the question on which the factions fight. Asian Development Bank “The stooge of American Imperialism” is flaunting fresh minted money. A confusing temptation to a Government, which does not know from where the next meal comes.

The treasuries are as good as empty purses, debtors knocking at the doors. contractors scream for the money for the work already done. Roads reduced to mere potholes, solid waste lay dumped beside the roads as no way to process it.

The beleaguered Chief Minister who so far was only lucky enough to be in the opposition finds it difficult to change the roles. Preaching one thing and doing another thing is not his cup of tea.

The issue whether to accept the loan or not cannot be solved in such a small state like Kerala. Because bigger problem requires a bigger state to solve it! Bengal is bigger than Kerala. The ball is at present at Kolkatha, where the CPM central committee is being held.

Both official and V.S factions kick the ball here and there. Polit Bureau, the referee is not impressed they have other things to be concerned. If money is available why don’t you take it and do good things for your own state as Bengal has done, is its advice.

The people of the ADB too is a busy lot, they are insensitive to the emotional issues of this little Hamlet. It is hard to believe that any one with a heart will ask such blunt question like what they have asked “do you want the money or not”.

The Chief Minister is smart enough not to answer either yes or no! One round of discussion (whether to avail or not) has been completed in Trivandrum, the other round is going on in Kolkata. (Where the factions pro and anti ADB are engaged in very meaningful discussions, so meaningful that a solution should never be reached).

Why the ADB stooges can’t wait a bit more, even if they are stooges, should at least be a bit considerate to this poor prisoner of out dated ideologies.

Random Thoughts of a Chief Minister

Media cry of farmers’ and Government contractors’ suicide. Idiots! Let them do what they please, roads can remain as such, and sewerage can stink where it is. Why can’t the people drink water from wells and leave the idea of piped water as just a pipe dream. They never know these are irrelevant and it is only the Marxian ideology that matters. All others sheer solid waste.

How happy and contented was I at the opposition benches, simply kicking away development projects with both legs. ADB with one “smart city with the other”.

As Chief Minister the Youth wing also is of no use. Once how effective it was in harassing these ADB officials. Just a nod was enough. How thrilling those days were!..sighing . how youth power can be harnessed in extracting loans from these stooges is also a problem. Perhaps a good thrashing may do the job!

Those ignoramuses say “projects whatever they be, should be self financed and viable”.

The word “self financing” itself causes allergy to real comrades. They don’t know that we are fighting a battle here against all self financed institutions because no one should be independent. If people are independent why there should be a Government at all. Let these independent people go to America.

An ideal Government should be a dole giver if people do not queue up for doles what else can a responsible Government do. Fight these independent beings with tooth and nail, make their life hard either by heavy taxes or by unleashing the youth and labor power. Annihilate them. Make this land a paradise of parasites! Inquilab Zindabad!

Nalambalam Pilgrimage

Nalambalam Pilgrimage - Pilgrimage to four idols worshipped by Lord Sri Krishna

Origin of pilgrimage culture in Kerala.

In the medieval periods there were skirmishes between theologians mainly “Saivaites” (devotees of Lord Siva) and “Vaishnavaites” (devotees of Lord Vishnu) regarding the dominance of one deity over the other. It is in these circumstances the mythology regarding the origin of the Lord Ayyappa gained relevance.

The popularity of Lord Ayyappa grew as it was identified with both groups (the birth of Ayyappa is believed to have occurred by the merger of both Siva and Vishnu) acted as a commonly acceptable deity. The culture of going to pilgrimage to Sabarimala thus acted as a catalyst to evolving a trend of periodical pilgrimages. The Sabarimala pilgrimage season starts at the month of Vrichika (November – December)

Nalambalam pilgrimage is also gaining more and more popularity. (it is performed during the month of Karkitaka (July – August) It’s origin was at a time when vehicles were not available and pilgrimage to these four temples –as a ritual it had to be completed within one day between daybreak and noon- was an ardent task, yet devotees did it right out of their deep devotion. Great pains earned them great gains.

The first temple to be attended is the Thriprayar –where Lord Siva is the deity-see the “Nirmalyam” at 3 AM there, and proceed to Iringalakuda to attend the “usha pooja” at the Koodal Manikya temple where Bharathan –a rare deity in temples is installed, then “Utcha pooja at Moozhikkulam Lekshmana Perumal temple comes as the third, then the fourth and last temple at Payammal Shatrukhna temple to attend “Deeparadhana” there.

The completion of this blissful journey seeing four great temples all rich in history and interesting mythologies at a stretch and attending the poojas and rituals performed there will be an experience for the whole life. At this time when vehicles are popular even old people can perform it without much difficulty.

The mythology behind Nalambalam Pilgrimage

Bhagawan Sri Krishna had four favorite idols which he worshipped every day which are as follws.

1. Lord Rama.
2. Lord Lakshmana.
3. Lord Bharatha.
4. Lord Shathrukhna.

At the end of “Dwapara yuga” (in the Hindu mythology old time had been divided in to many yugas and Sri Krishna lived at the end of the Dwapara yuga) Sri Krishna knew that the end was near and directed Sri utthavan to install his favorite idols (mentioned above) in suitable places.

By the end of Dwapara yuga whole Mathura was swallowed by the sea but these idols did not sink, they floated over the sea water all together. One Kaimal of Ponnani had a dream about the floating idols and he went to the sea shore. There the fishermen who got the idols handed them over them to him. Sri Kaimal installed them in four different places as per the directions of the astrologers’ advice.

The details of the temples where the idols were installed and the myths and specialties associated with them along with their locations are described one by one in the following article. This is also an invitation for devotees to perform the “nalambala theertha yatra” (pilgrimage to these four temples) and to experience a unique spiritual satisfaction.

Thriprayar temple at Thriprayar near Thrissur

The idol of Sree Rama was installed at this temple by the side of the river “Thivra” (Thiru purayar) meaning sacred river. The origin of the river is described in a beautiful mythology. Lord Mahavishnu during his “Vamana incarnation” visited this place and he found no water to wash his legs as the whole place was dry and desolate.

Vamana took the water from his “kamandalu” (a small round vessel used by sanyasis to carry water) and poured the water to wash his legs, that source of water never went dry but kept on flowing as the Thiru Purayar or the Thriprayar (river of divine source) as it is called now.

One mythology about the temple is related to “Naranathu Bhrandhan” the eccentric philosopher of the old Kerala myths. One stone used for temple rituals (balikallu) was always found loose and unstable. When Naranathu bhrandhan paid a visit to the temple the riddle was brought to him, the eccentric philosopher got it settled after performing special poojas. That stone is still available in the temple premises.

It is believed that the idols of the temple in the first time were not installed strictly as per the astrological rules and calculations. It is believed that Naranathu Bhranthan corrected the errors by installing the idols of Mother- Earth and Shree Bhagavathi at both sides of Sri Rama idol.

The Thrippayar temple does not celebrate a temple festival as in the case of other temples, even the other three temples where the idols brought by Kaimal celebrate festivals. There are five poojas and three “Sreebali” (sacrifice related rituals) performed in the temple.

The temple opens at 3 at the morning and remains open 12 at Noon. After Noon the temple opens at 4 PM and remains open for darshan till “Athazha pooja” at night. Darshan at 3 AM (Nirmalyam) and “Athazha sreebali” are considered very auspicious.

The performing art “koothu” is very much associated with this temple. It is said that the once king Samoothiri visited this temple and watched this art and he expressed his wish to see the Hanuman’s mischieves in Lanka in detail. Thus the Koothu was extended to a twelve day performance. The Koothu performance starts on the first of Vrichika month.(November)

Koodalmanikyam Temple of Iringalakuda Near Thrissur

This is one of the most well known temples in Kerala built before the 15^th century. It has uniqueness as the deity here is a prominent figure in the Ramayana mythology –Lord Bharatha.

As a temple with Lord Bhartha as deity is a rarity there are arguments that once this temple belonged to the Jains (Bharatheswara saint of Jains) and with the descent of Jainism this temple was taken over by Hindus.

There are beautiful mythologies regarding the origin of the name “Koodal Manikyam” one of them goes like this. The idol of this temple radiated magnificent light that excelled manikyam (a mythological precious stone believed to be kept and protected by divine serpents).

A manikyam kept in the palace of Kayamkulam palace was brought to this temple to compare with the idol and to see which emits more light! This was brought on the fron the king of Kayamkulam on promise to return after comparison. When the Manikyam was brought near the idol it got merged with the idol! (koodal manikyam means merger of manikyam).and thus the name.

Curiosity turned out to be a nightmare as the manikyam vanished. The whole temple had to be handed over to the king of Kayamkulam as compensation. Due to the administrative difficulty the king of Kayamkulam handed over the right of the temple administration to one Thatchudaya Kaimal it was his family which handled the temple till 1971.

This temple has got much uniqueness. Once the ruling kings used to install granite slabs with his orders written, in this temple premises, the remnants of these stone slabs are still available.

The flowers used for pooja are as usual but thetchi (ixora) and thulasi (ocimum sanctum) etc not grown in the compound. Incense sticks and camphor are not used for the pooja. There are no (chuttambalam)sub deities in this temple.

The architecture used for the construction of this temple is typical Kerala style. The temple pond is also unique as but fish no other aquatic creatures are not available.

The deity of Koodalmanikyam is considered as the incarnation of “Dhanvanthari moorthi” The saint of healing. Hence many people approach this temple expecting cure of their ailments.

Lekshmana Temple of Thirumoozhikulam

The deity of Lekshmana is also a rarity. It is situated at Moozhikulam between Alwaye and Mala. The mythology behind the name of this place goes like this. Once upon a time on the banks of river Poorna there an old Sanyasi by name Haritha Maharshi lived to undergo penance and meditation.

Lord Mahavishnu got impressed by the dedication of the yogi and appeared before him. That was the beginning of the “Kali yuga” (as per the Hindu calendar of all the yuagas Kaliyuga is the last one and that is present yuga in which we all are living) and the advices given by Mahavishnu were the ideal ways to lead life in this kali yuga.

These advices are said to be “thiru mozhi” meaning sacred words. And the place got its name as “thirumozhi kalam” –kalam meaning a stage. Later as years passed by thirumozhikalam became “Thirumoozhikulam”.

The Thirumoozhikualam Lekshmana Perumal temple had a superior status and it had a command over the other local temples. It attracted most of the Tamil Vaishnavite pilgrims who visited ancient Kerala. The temple had a bylaw by name “Moozhikulam katcha” which applied to all other temples of Kerala.

The “Periya Thiruvaymozhi” composed by the Tamil poet “Nammazhvar” praises the greatness of deity of Thirumoozhikulam. The deity of this temple Lakshmanan is said to be kind to those who suffer and the wish of the devotees get fulfilled. Devotees vouch of their wish getting good children by visiting the temple which is also claimed to ail illness of heart.

There are idols of Siva as dakshinamoorthi (south side) Ganapati, Sri Raman, Seetha, Hanuman Ayyappa and Bhagavathy in this temple. The idol of Sri Krishna (as goshala Krishnan)

There is an order in visiting the deities of this temple. Which is describes below, enter through the eastern gate and first visit and pray to the main deity Lakshmana, after praying there then visit Ganapathy, Siva and other deities then come back to Lakshmana to offer a second prayer after the pradikshana visit Ayyappa and Bhagavathy and then Krishna, and final visit to Lakshmana’s steps to offer prayers before returning.

The Shatrukhna Temple of Payyammal

The Payammal temple is about seven kilometers from Iringalakuda Koodalmanikya temple in the Iringalakuda Mathilakam route. Of the four idols retrieved from the sea by the fishermen this idol is the smallest. Shatrukhna is considered to be the reincarnation of the Sri Chakra in the hands of Mahavishnu.

During the period of Tippu Sultan this temple suffered severe damages but it was rebuilt by the joint efforts of the good people around it. By their initiative the temple festivals poojas and all other rituals restarted. Now it is working as a full fledged temple in all respects.

There are three poojas performed at this temple which opens for darshan early morning closes the door by ten O clock in the morning. The second session starts in the evening and remains open for darshan for “deeparadhana” and “Athazha pooja” and closes at 7PM. A lamp is lighted behind the “sreekovil” which is square in shape and built in granite. Ganapathy is in the southern part (dakshina moorthi). Ganapathi “homam” is a special offering conducted by the devotees.

Sudharshana Pushpajali and submission of Sudharshana chakram offered at this temple are considered to boost the prosperity of the family members. The five days’ temple festival starts at Pooyam star of the month of Kumbha.(Feb.1 of 2007). The Ramayana month is celebrated with gaiety in the month of Karkitaka (between July and August.

With the visit at Payammal Shathrkhna temple the pilgrimage of Nalambalam is considered over for this year only, what about next year? One more Nalambalam what else. Life is short have four fold effect in a single pilgrimage. Nalambalam is the just the answer. Thank You.

Route Map for Nalambalam Pilgrimage

Click on image to enlarge

Sri Narayana Guru

Sri Narayana Guru The saint who led Kerala from darkness to light

Social set up of Kerala that time

It was not long ago the state of Kerala was immersed in utter darkness to say the least. People were divided in to numerous water tight compartments by name castes. There were written as well as unwritten laws to differentiate one from the other among them.

There were even written dictations that if a low caste person happened to hear the scriptures, he should be punished with pouring molten metal in to his ears! Separate pathways for separate castes were also there, while upper caste persons could select any path as per his wish, The low caste person had to run away to keep the specified distance he was permitted to keep as per the diction of the caste hierarchy.

Birth and childhood

It is in this period of darkness the birth of Sri Narayana guru took place, on 1856 in a remote village by name Chempazhanthi about 20 Miles from Thiruvanathapuram the capital of Kerala. His father was Sri Madan Assan of valiyavarathu joint family (the word assan is used for teacher). Sri Madan Assan was a Sanskrit scholar and he conducted a Sanskrit school near his house. Sri Narayanaguru’s original name was Narayanan but used to be called Nanu.

Sri Narayanan’s family belonged to the Ezhava community which occupied the middle rung in the caste hierarchy that existed at that time. He had to undergo much bitter experience from the members of the upper communities. Yet the boy was able to acquire sufficient knowledge in the Vedas and Puranas.

Education

Narayanan was initiated in to the world of letters by Sri Chempazhanthy Pillay. But further education was imparted by his maternal uncle Krishnan Vaidyar. Vaidyar in Malayalam is for a Physician practicing Ayurveda. Vaidyar taught him methods of Ayurvedic treatment and along with that the boy was taught Amarakosam (the Sanskrit encyclopaedia), Sidha roopam, bala prabodhanam etc by the age of fifteen.

As physician and teacher

Narayanan a teen aged boy then had to divide his time with his uncle and father alternatively. This arrangement helped him to acquire the wisdom from both persons who were masters in respective fields. Thus Narayanan became an expert in Ayurveda, Tamil as well as Sanskrit. Narayanan was unfortunate enough to lose his mother at the early age of 15.

Nanu bhakthan

Narayanan was a god fearing boy and an ardent devotee of Mundackal temple adjacent to his home. He liked to be in the temple for long time either composing hymns or in deep meditation in the free times he got after serving as a teacher in the Sanskrit school or assisting his uncle as a vaidyan. This close association with the temple earned him a nick name “Nanu Bhakthan”

A wanderer

His uncle took him to the school conducted by Sri Raman Pillay assan but finding the formal education not satisfying to his soul, Narayanan chose to discontinue it. After leaving the school Narayanan joined as a salesman in a bookstall at Chala market Trivandrum. Narayanan left that job and came back home and started his life as usual.

By this time Narayanan came to be known as Nanu Assan as he had a short association in his father’s school as a teacher. His expertise in Sanskrit, Ayurveda etc did not give the young Narayanan a real satisfaction in his life and he used to wander in search of the un known.

A marriage

Marriage was the shortcut Narayanan’s relatives found to put an end to his wandering life and get him settled. Finding the strong persuasion of relatives hard to resist, Narayanan had to oblige. Later Naraynan revealed his real mind to the bride and left home, he continued his wandering life in search of a guru who could quench his inner thirst for real knowledge.

In search of a guru

As he was not a member of the upper caste he was not able to find a good guru, prepared to accept him as disciple. In one of the long journeys he happened to meet Sri Perunali Krishnan vaidyar, one of his old classmates. Hearing the stories of Narayanan and impressed by his quest for knowledge that old friend took him to Sri Kunjanpillay the guru of Sri Chattambi Swamikal. The search ended in Sri Ayyavu swami of Thattakkad.

The Ayyavu Swami of Thattakkadu was an expert in yoga also. Perhaps the first man Narayanan could find fit to be his guru was Ayyavu, who could -to some extend - satisfy the inner urge for spiritual knowledge in his heart. Narayanan was able to acquire expertise in yoga also from this guru.

The enlightenment

As per the advice of Ayyavu Narayanan proceeded to the Maruthva hills. There in the forests and desolate places Narayanan spent his time in deep penance and meditation. This period of meditation made him gain the highest form of spiritual wisdom known as “Brahmajnanam”.

The wisdom Narayanan gained through hard penance and meditation had to be put in use for the benefit of the society. He reached in Aruvippuram. The spirituality radiated from his face was so divine and commanding that people of walks of life gathered around him. “This yogi was with a great mission and he is here to start a revolution” they could read from his face, and they were all ears as he spoke.

Installation of temples

Sri Narayanan installed there the idol of lord Siva. Installation of and idol was considered the job of only Brahmins and not even other forward community members dared to do such a thing! This was unimaginable, considering the social set up prevailing at that time. There were voices of resent to which he had calm and well thought answers. His deep knowledge in scriptures was so formidable that no one could challenge him for an open argument.

The installation of the Siva idol at Aruvippuram was only a beginning. Sree Narayana Guru (by that time he came to be known in that name) was able to install about 60 idols in different temples throughout Kerala. Thrissur, Kannur, Kozhikode Achuthengu, Thalssery, Mangalapuram Sivagiri etc are places fortunate enough to be blessed by his.

In istalling deities and consecrating temples Sree Narayana Guru even surpass the great saint the “Swami of Vilwamangalathu” of the ancient Kerala mythologies. Later Guru got fed up with installation of deities and he found installing a mirror (symbolic of self knowledge) or an oil lamp (symbolic of light) or even a depicting a slogan more meaningful than deities.

Sivagiri pilgrimage

In 1904 Sree Narayana Guru started to settle down at Sivagiri Ashram near Varkala about 20 miles from Thiruvananthapuram. There at Sivagiri Sree Narayana Guru built the Sharadha Devi temple. By this time Sree Narayana Guru gained the status of an icon representing the upliftment of the downtrodden.

It was Sri Vallabhassery Govindan Vaidyar who presented the idea of organizing a pilgrimage to Sivagiri to the Guru. After hearing the details the Guru put forward some conditions for the pilgrimage. It should start at 1^st of Dhanu (December)

The pilgrims should not wear primitive looking dark dresses like those of Sabarimala pilgrims.

Vehicles can be used only to certain distance then alight and walk rest of the distance singing hymns of devotion.

Eleven days of penance (vrutha) should be observed before starting for the pilgrimage.

Spend the days hearing spiritual advices and reading of scriptures in the Ashram and return by the month of Makaram (January)

As all the conditions were accepted sanction was given for the annual pilgrimage to Sivagiri. This pilgrimage is attracting millions of people from every where in India.

An ideologist

Sree Narayana Guru has made his mark in the field of Hindu ideology also. In 1913 he built the Advaidashramam at Alwaye. The ideology of “Advaitam” was formulated by the great guru “Sri Sankaracharya”. Sree Narayana Guru being a progressive reformer saint, questions whether he supported the “Advaitham” of Sankaracharyar often popped up. Sree Narayana Guru’s reply to such questions was simple he supported advaitham by its real meaning, A+ Dvaitham. = not + two = Both are one and same.

His famous dictum “One religion, One caste, One god for human being” (oru jathi, oru matham, oru daivam manshyanu) was so revolutionary that it was for the first time people of Kerala could hear a voice that could mean they are all one and the same regardless of their caste. His other one liner was this “whatever be the religion it is enough to be a good man” easily breaks the barriers of religions.

Human beings are one and same regardless of their caste or creed. God also is one and the same regardless to what name he is addressed. Sree Narayana Guru was a great genius and he never stood for and ideological dispute with old gurus, he just shed a new light on the old concepts and projected the old dictums as relevant ones to the present contexts.

Old obscurantist ideologists left without any strategy for offence as Sree Naryana guru was playing the very cards they used before, while they did not know the meanings of what they preached, Sree Naryana Guru knew what he said. Sree Narayana Guru was shedding light in to darkness. The “thamas” (darkness) had to retreat while “jyothi” had its way. “thamsorma jyothirgamaya” as the manthra goes.

Simple and practical

Sree Narayana Guru never kept his hair or beard long to wear the aura of a yogi, he wore only white plain clothes, he never mystified day today things to make them un understandable to ordinary people.

His approach to daily life was very practical and logical. Once a toddy- tapper, who was leading a loose life, approached him with the intention of becoming his disciple. Narayanaguru’s advice to him was this “you need not become a sanyasi, go and do your work with responsibility and tend your family well”. Sanyas to him was not an excuse to evade duties of day today life.

Many great persons had visited him like Mahatma Gandhi, Rabindranath Tagore, Romain Roland etc. Sree Narayanaguru had long discussions with Mahatma gandhi. Though with respect Sree Narayanaguru disagreed with Mahatma Gandhi’s views of the relationships between upper and lower castes.

The great poet of Kerala Sri Kumaranasan, Sahodaran Ayyappan etc were staunch supporters and disciples of Sree Narayana Guru and Guru was always there guiding light.

Sahodaran Ayyappan who was an atheist revised the sayings of Narayana Guru “one caste one religion, one god to human being” as “no caste, no religion and no god required to human beings. But Sree Narayana Guru did not prevent him from distorting an advice as guru understood Ayyappan’s sincerity in this regard.

A poet

Sree Narayana Guru has also proved his ability as a writer. His creations are simple enough to be understood by laymen. Sri Narayanaguru has written a prayer song intended for children by name “daiva dasakam” which is simple to read and understand but heavy in its content. Sree Narayana guru promoted single god theory without contradicting the dictums of polytheism. Old theory advaitham itself was helpful in its advocation.

Formation of SNDP

The formation of SNDP (Sree Narayana Dharma Paripalana Yogam) was perhaps the greatest achievement of his life. It was in 1903 long before the neo revolutionary parties were formed. Narayana guru was particular that the temples owned by SNDP should admit all devotees without considering their caste or creed. Sree Narayana Guru promoted mixed marriages between communities and community feasts. (Before that lower community members were not allowed to have food jointly with people of higher communities).

To say the least Sree Naryana Guru was initiating a silent revolution that changed the entire cultural and social scenarios of this state. People of Kerala were made aware of the darkness in which they were immersed. This knowledge was enough to work as a catalyst to change themselves. A change, that was most urgently needed to save the face of Kerala.

Let us conclude with the statement from Acharya Vinoba Bhave the prime disciple of Mahatma Gandhi “Sree Narayanaguru in one of the greatest men ever born in India, I was lucky enough meet that great man and spend one or two hours in conversation with him. I bow my head with respect before the memory of that great soul.