Mahakavi Kumaranasan

Mahakavi Kumaranasan - Poetic incarnation of a Revolution

There were only three poets in Malayalam literature who could steal the show in the early part of the 20^th century. Ullur, Vallathol and Kumaranasan. In popularity Kumaranasan topped among the above three. Maha means great and kavi means poet. For Kumaranasan (asan means teacher) this title was awarded by The Madras University on 1922.

Even the laymen used to sing his poems, because they could understand as well as get identified with these poems. Kumaranasan’s characterization seemed more real than real ones. At that time one who would tell another that these characters were mere figments of imagination, could most probably face public wrath. “If they are not real they should be” was the public opinion.

He was born in 1873 in a remote village by name Kayikkara in Chirayinkeezhu, north of Thiruvananthapuram to Sri Perukudi Narayanan and Smt Kaali. Kumaran could gain some preliminary knowledge in Sanskrit from his father. Kumaran was the second in the six children the couple had.

Kumaran was at that time known in the pet name “Kumaru”. After the completion of his early education he worked as a teacher first then as an accountant in a shop owned by one Kocharyan Vaidyan. The young Kumaran also had a short service in a nearby Muruga temple and it is said that he got his poetic talents as a blessing from God Muruga.

While working in the shop he got engaged in poetic creations and his works appeared in magazines like “Sujana nandini” and some other ones. These were the times when great social changes were taking place in Kerala and the movement led by Sri Narayanaguru was taking the Kerala social setup by storm.

Kumaran’s father approached Sri Narayanaguru and happened to discuss about the boy. At that time Kumaran was laid up by some illness, Sri Narayanaguru visited the boy and understanding his talents Sri Narayanaguru asked Kumaran to be his disciple. The boy was taken to Bangalore for a three year course of higher studies in Sanskrit. Narayanaguru retuned to Kerala after the boy’s custody was handed over to Dr. Palpu a comrade of Sri Narayanaguru.

There he got specialization in “tharka shastra” (dabate science). Later Kumaranasan proceeded to Kolkatha and joined the Sanskrit college. There he could absorb the wind of social changes brewing there (Bengal was at that time the most happening place in India).

Kumaranasan returned to Kerala as an entirely changed man all his concepts regarding social hierarchies had undergone thorough change. Kumaranasan got settled in Aruvippuram Ashram and in 1903 when S.N.D.P (Sri Narayana Dharma Paripalana) sangham was formed Kumaranasan was appointed as its secretary.

Along with his mindset his poetry was also undergoing radical changes and “veena poovu” (the fallen flower) was one of the most telling examples for this change that has taken place in the poet. There after his poems literally stirred the Kerala’s social scene by storm and all were immensely popular. People of Kerala devoured what Kumaranasan wrote.

In 1918 Kumaranasan married Bhanumathi and she mothered two male children for him. The couple got settled at Thonnakkal near Kollam. After marriage. Kumaranasan was successful in leading three lives simultaneously, as a family man, as a poet and as a social activist.

“dhuravastha” (tragic state of affairs) is one of his poem which pictures the conditions those existed in Kerala at that time. The people of most backward castes are described as “those cannot be touched, those cannot be approached, and those who should be avoided from being seen”. These were not just figurative expressions of a poet but the actual conditions prevailed at that time.

If those conditions have changed, major part of the credit goes to this poet who sowed the seeds of change in the minds of all Malayalis by the poetry that could pierce any stone walls or break any barrier however strong it be.

Kumaranasan’s death happened quite unexpectedly, On January 16^th 1924 while he was traveling in a motor boat from to Kollam to Kottayam to attend a meeting to be held there the boat was sunk when it was afloat the Pallana river thus putting an abrupt end to a prolific life. Kumaranasan was fifty one at the time of death.

Some of his major works are as follows.

Veena poovu. 1907 (fallen flower)

Nalini.(allengil oru sneham). 1911

Leela 1914

Chinthavishtayaya Seetha. 1919 (Sita immersed in thought)

Chandala bhikshuki. 1922. (beggar maid –low caste)

Dhuravastha 1922. (bad patch)

Karuna. 1923. (compassion)

Vanamala 1925. (wild flowers)

VK Krishna Menon

V.K. Krishna Menon Former Defence Minister of India

Sri VK Krishn Menon was Born in 1896 at Panniankara In Kozhikode. His father was Sri Komath Krishna kurup and mother Smt Vengalil Lakshmikutty Amma. His father was a well known advocate in Thalassery bar. VK Krishnamenon’s pet name was “Appa”

VKKrishnamenon was a bright student and passed all examinations as the foremost winner. He completed his school education from Thalassery Municipal School and Kozhikode Native School and inter from from Samuthiri College. History was Krishnamenon’s favorite subject.

His graduation was at the Presidency College Madras. It may be recalled that Dr. S. Radhkrishnan was lecturer in philosophy at that college during that time. At the age of 19 while he was studying at Madras Presidency College the freedom struggle was in its infancy, there were reverberations in the Presidency College campus also.

It was 1915 and “The Home Rule movement” was gaining prominence there was widespread dissent in young minds against the ruling British. One day a red and green flag of the home rule system was found on the top of the college flag mast. Further enquiries revealed that it was none other than V. K. Krishna Menon who did it. This action was sufficient for him to get dismissed from the college. But Sri M.A.Kandeth the economics professor came for his rescue.

He did not join the law college as per the wish of his father. Krishnamenons’s association with Dr. Arundale and his cultural activities ended in Krishnamenon reaching at London for higher studies. There Krishnamenon had close contact with Mr. Harold Lasky and that was used to leverage to speed up decision making of the British Parliament about granting independence to India.

There was difference of opinion in the Indian freedom movement. The Nehru group stood for a socialistic set up which had the support of Krishnamenon. Both of them became good friends. This friendship helped Krishnamenon in reaching greater heights as well as it did damage to VK.Krishnamenon’s carrier as opponents of Nehru were engaged in a proxy war and attacked Krishnamenon as an indirect way to hurt Nehru.

Indian High Commissioner in London - 1947 to 1952

When India became independent. Krishnamenon’s associations with the intelligentsias of Britain proved very helpful to India when he was posted as Indian High Commissioner in Britain. India got a very good advocate there to settle issues in its favor.

Milestones in Career

As minister without portfolio 1956-57

A defense minister 1957-62

Resigns post associated with Chinese agression. (in that war India had to face defeat and Krishnamenon was made a scapegoat for the failure. It is a known fact that as a defense minister he did a lot to improve the compatibility of Indian forces).

1962 wins Lok Sabha election from North Mumbai (this victory was with a majority of more than two lakh (two hundred thousands)

1969 wins from Midnapore (with the sopport of the left)

1971 wins from Thiruvananthapuram (with support of the left)

VK Krishnamenon breathed his last on October 6-1974at G.C.Pant Hospital New Delhi.

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!