The Aryanization of Kerala

The Aryan culture was introduced in to Kerala by immigrant Brahmins from the North.
They reached Kerala in small periodical waves from the 5
th
Century AD onwards. They
came to be called Nambudiris. Though the Aryan Culture began to spread in Kerala from
the 5
th
century AD !induism was a very minor religion until "
th
century AD. During #
th
Century AD a new set of immigrants reached Kerala and strengthened the e$isting force of
Brahmins and during the "
th
Century at the time of Adi %an&aracharya Brahminism
reached its 'enith.
As was done in the north it was not possible to suppress or supplant the native people
by force in the %outh due to three reasons.

() The immigrant Brahmins were small in number.
*) The native society was well organi'ed.
() The geographical and social conditions were different from those of the North.
!ence the Aryani'ation of Kerala had to be a gradual peaceful cultural move and a
systematic enslavement of the natives
%everal strategies were adopted almost simultaneously to achieve this. +t was li&e an
attac& on several fronts at the same time.
,ne step ta&en by the immigrant Brahmins was to win the support and allegiance of the
native Dravidian chieftains. The chieftains were flattered with Aryan titles and were made
to believe that they belonged to %urya&ula Chandra&ula or Agni&ula race of &ings and that
they were different and much superior to those who were ruled by them. Then they were
taught to imitate and emulate the grandeur and habits of those legendry &ings. Thus
emerged the ruling class of Kshatriyas in Kerala. The Brahmins were able to persuade
these rulers to follow the Brahminical ways for spiritual attainment and perform various
Aryan rites for their spiritual and material benefit. +n return respect for the Brahmins and
their protection became great virtues for the rulers. The rulers supported the Brahmins in
all their actions.
Another step ta&en by the Brahmins was to get temples of Aryan -ods constructed
throughout Kerala under the patronage of Kulase&haras the then rulers of Kerala. These
temples were completely under the control of the Brahmins and became live centers of
Brahminic activity and bases for the enslavement of the natives and the perpetuation of
Brahminic domination. All the people e$cept the rulers were strictly &ept away from
temples.
!owever it was not an easy tas& for the Brahmins to penetrate deep in to the well.
integrated society and establish their domination over it. The encroachment of the Brahmins
into their social and religious life was resented and resisted by certain strong sections of the
native population.
!ence their ne$t step was to create a split among the masses. The so.called divine law
of /0arna/ was a ready weapon to achieve this ob1ective. Those among the masses who
were at that time moving close to the Brahmins and Kshatriyas and serving them
were designated as /%udras/ and assimilated into the Aryan /varna/ system and they formed
the fourth group of the !indu caste hierarchy. Thus with the emergence of %udras from
among the native masses the hitherto integrated society of Kerala came to be divided
into two main divisions. The Savarnas who belonged to one of the four varnas and the
Avarnas, those who were outside the 0arna system.
2ater the label /%udra/ lost currency and the nomenclature /Nair/ in local vernacular came to
stay for this caste. The Brahmins came to be called /Nambudiris/.
The Nairs were constantly told by their caste superiors that they were the people ordained
by -od to serve the other upper castes and they were superior to and privileged over the
natives who were outside the caste system. As an incentive for accepting Brahmincal ways
and the caste system the Nairs were given certain privileges such as entry into
temple premises employment in -overnment service and temple service facilities for
education etc. which were denied to the Avarnas. +n course of time these privileges had
far reaching conse3uences on the society giving positions of administrative power
and related wealth and privileges to Nairs. They emerged as a privileged class over and
above their native counterparts the Avarnas, whose position gradually deteriorated. 2ater
they were declared untouchables. The 4'havas constituted the bul& of the Avarnas as they
were large in number.
At a certain point this process of assimilation also came to an end. The %udras thought
that if all the natives were assimilated as %udras they will have no one inferior to them
and that would affect their privileges. %o they saw to it that the assimilation stopped.
5oreover the policy of the Brahmins was also not the unification of the people but division
in order to perpetuate their superiority.
Another step ta&en was a land.grab attempt. The Brahmins were considered superhuman
by the rulers. The properties belonging to the temple 6Devaswom) and to the Brahmins
6Brahmaswom) were considered immune to ta$es and confiscation by anybody including the
enemy in case of war. %o during a war 6and wars were many in those days of anarchy
caused by the sudden death of Kulase&hara) the Nambudiris persuaded the people to
transfer their land and properties to the temples or to Nambudiris so as to protect them
from the enemy. By this clever strategy the temples and Nambudiris became big land
owners. 2ands belonging to the temple were naturally en1oyed by the Nambudiris as they
were the sole administrators of temples. !istory shows that all feudal lords of 5alabar were
Nambudiris.
5eanwhile the 1udicial system was also manipulated. A new penal code based on caste
was introduced in which degrees of punishment varied according to the caste for the same
crime. According to this the 'Avarnas' got the worst. 7ith this the enforcement of the caste
system was legali'ed.
7ith the introduction of the caste system the idea of social superiority and inferiority
entered the minds of the people. +n order to perpetuate social superiority and inferiority
new customs and practices li&e untouchability and unapproachability appeared and the
society began to disintegrate fast. %ocial harmony and dignity of labor disappeared. 8ights
privileges duties and punishments came to be defined in terms of caste. The Avarnas also
were affected by the ideas of social hierarchy as they were branded inferior and
untouchable by the Savarnas. Naturally the Avarnas also loo&ed for a hierarchy among
themselves in their social scale. The rich found the poor inferior the learned found
the unlettered inferior and the civili'ed found the tribals inferior. +n short castes and sub.
castes and social hierarchy appeared among the native Avarnas who never had any system
of such ran&ing. ,ut of these ran&s the 4'havas the 9ulayas and the 9arayas emerged as
the ma1or castes. They had no wor&ing models so they imitated the Savarnas and
followed the rules of untouchability and unapproachability among themselves. 4ach caste
found some other caste which could be considered inferior. A thousand years passed and
the once balanced and integrated society of Kerala degenerated into a /lunatic asylum/ as
called by %wami 0ive&ananda.
5. The Caste Structure of Kerala

As the final product of Aryanisation Kerala society crystalli'ed into two ma1or caste.based
categories the caste !indus or /%avarnas: and the non.caste !indus or /Avarnas:. The
caste and sub.castes were arranged in a hierarchical order from the highest and the
most sacred to the lowest and the least worthy.
The %avarna hierarchy consisted of the Nambudiris or Kerala Brahmins the Kshatriyas or
the rulers and %udras or Nairs in a descending order. The Avarna hierarchy had 4'hava
6Thiyya or Chovan) at the top followed by 9ulaya 9araya etc. with the Nayadi occupying
the last rung. The Avarnas were definitely below the ran& of %udras. The bifurcation of
%avarna and Avarna was so deeply felt that professional castes li&e tailor barber
washerman etc. e$isted separately for %avarnas and Avarnas. That is a %avarna tailor or
barber would not wor& for an Avarna as an Avarna was considered to be inferior to the
%avarna professional.
Another point of interest is that Kerala has no 0aisya caste. There could be two reasons
for this. ;irst when the immigrant Aryans 6Brahmins) reached Kerala agriculture and
trade were well developed and well maintained by the local people many of whom
re1ected the varna system. Any interference in the economy would have been suicidal to
the vested interests of the Brahmins. %o they wisely manipulated to become the masters
of everything with the least disturbance to the social set up. %econdly they must have felt
the need for a serving class under them rather than a free trading class. %o the willing
natives were elevated to the %udra status and the unwilling natives were branded
untouchables.
The Nambudiris represented the highest ran& privileged to enter the sanctum sanctorum
of the temples touch idols and perform oblations. 4ven the Kshatriya was not allowed this
privilege. The Nambudiris followed the rule of primogeniture that is the eldest son of the
family inherited the property. And to &eep the property intact only the eldest son was
allowed to marry that too from within the caste. ;or the convenience of the younger sons
a peculiar system called /%ambandham/ < a morganatic marriage < with Nair or
Kshatriya women was devised. By this system the woman was not given the social status
of a wife nor could the children inherit the paternal property. The children were forbidden
to touch their father lest they pollute him. The matriarchal system of the Nair
families was 3uite convenient to the Brahmins as the maternal uncle became the guardian
of the children thus cleverly eliminating the responsibility of the father to provide for the
wife and children. 9rof. %. N. %adasivan refers to this arrangement as a /se$ual lu$ury
without the social obligation./ The Nairs were 3uite convinced that it was the duty of the
Nair men to serve and the duty of the Nair women to please the Brahmin. 4ven Kshatriya
families believed that the seed of a Nambudiri could produce better and more efficient
Kings. +t too& hundreds of years and generations for the community to reali'e and react
against this se$ual e$ploitation.
But the Nambudiris did not escape from ignominies and miseries of this system. 2oo& at
the fate of the Nambudiri women 6Antar1anam). 5any a lady had to suffer compulsory
maidenhood all her life because only one man from a family could marry. ,r she had
the choice to become one of the several wives of a Nambudiri who could be old enough to
be her father or grandfather. =oung widows among Nambudiri women were 3uite
common.
As a result of the inbreeding of Nambudiri.Kshatriya. Nair castes there emerged
numerous hybrid castes li&e 5enon 7arrier 5arar 9isharady etc. As they increased and
multiplied they were made subordinate functionaries of the temple establishments.
The plight of the Avarnas or non.caste !indus was the most pitiable. Not only economic
deprivation but inhuman humiliations were heaped upon them. By the end of the
seventeenth century caste assumed a ferocious and barbarous form in Kerala and
stiflingly oppressive to those in the lower rungs of the caste ladder. .
There were nearly three hundred compulsory ta$es imposed on the Avarnas e$clusively
some of which will loo& ridiculous and nonsensical to the modern mind. !ere are some
e$amples>
Tharivari . ta$ on handlooms
0alayara . ta$ on fishing boats and nets
Cha&&uvari . ta$ on oil press
Thalavari . ta$ to be paid by an Avarna for the hair on his head.
5ula&aram 6 breast ta$) . ta$ on women to be paid depending on the si'e of
their breasts.
Chetthu&aram . ta$ to be paid by the wor&er for the number of palms he climbed in a
day for e$tracting toddy.
These ta$es appear laughable but imagine the implied humiliation and tragic fate of the
people who had to bear them. 8eali'ing the illegitimacy impropriety and inhuman nature
of these ta$es 8ani -auri 2a$mibai of Tranvancore issued a proclamation in (#5(
abolishing them
!owever the social humiliations continued to be in force because there was a firm belief
that the lower castes defiled the higher in a spiritual or ritualistic sense. !ence the
principle of untouchability and unapproachability was maintained very strictly.
4ven Savarnas were victims of this. %ince the Nambudiris were alleged to be the highest
and most sacred even the Kshatriyas were regarded as polluting the Nambudiris by touch
and approach. The Kshatriya was therefore compelled to &eep a distance of two feet away
from the Nambudiris and the sanctum sanctorum of the temple. %imilarly the distance to
be observed by the others were>
Nair . (? ft.
4'hava . @* ft.
9ulaya and 9araya .?Aft.
Nayadi . not to come within the sight of a Brahmin.
The sight of a Nayadi at a distance would force the Brahmin to
undergo ritual purification
+n addition to these these social groups had to &eep certain specified distance from
each other.
The use of public highways was forbidden to the Avarnas, and anyone daring to pass
within polluting distance of a Savarna would be cut down at once. To recogni'e such
castes they were re3uired to remain na&ed above the waist. This applied to women too.
The proper salutation of an Avarna female to persons of ran& was to uncover her bosom.
The use of footwear umbrellas fine clothes and 1ewelry were forbidden to the Avarnas.
The holding of umbrellas in public places was prohibited to all castes e$cept Brahmins and
&ings even when rain was pouring down. The others were e$pected to protect themselves
with plantain leaves.
There were restrictions about the type of house an Avarna could build for himself. The
area the height of the house the number of windows and ventilators were also
restricted.
7hile tal&ing to the caste superiors the Avarnas were forced to use a special idiom>
. when referring to oneself he should not say B+: but should say 'your slave
- they were to commence spea&ing 'your slave has permission to observe....
- while spea&ing he must place his hand over his mouth lest his breath go forth and
pollute the person he was addressing
. while referring to parts of his own body he must use the ad1ective /old: for e$ample
old eye, old ear, etc.
. his children must be referred to as 'calves or 'monkeys'
- his food should be referred to as 'dirty gruel
- his house should be referred to as 'dirty hut
- he must refer to any Nair only as 'yajaman 6master)
These are but a few e$amples.
+t was believed to be the duty of the ruler to be the guardian and guarantor of the
e$isting social structure and punish heavily anyone daring to violate any of the customs.
The rulers the custodians of law and the Savarnas who considered themselves the
custodians of tradition combined together to see that even the silliest caste rule was
maintained intact. Although the ma1ority of !indus were laboring under severe disabilities
caste !indus never reali'ed the plight o( their co.religionists because they sincerely
believed in the theory of Karma and 8e.birth.
By the beginning of the nineteenth century the Savarnas had monopoli'ed all social
economic and political opportunities of the state. They had ta&en care to see that the
Avarnas did not get any opportunity worth the name for individual or communal
development.
http://www.narayanaguru.org/Book/chapt-4.html
NEED FOR NEW HISTORY
SET FIRE TO BRAHI!I"A# B$##SHIT HISTOR% BOO&S
Our fight for justice fails because we dont !now true
histor"
'R. .S. (A%A)RA&ASH* RET'. )ROF. OF HISTOR%* +$R$,IHAR* )$!!ATHA#A*
&O##A 'T. - -./ 0/1
H23tor2an3 ar4 3uppo345 to 64 344k4r3 o7 truth. Th4y ar4 48p4ct45 to t4ll th4 truth an5 noth2ng
6ut th4 truth. But our 48p4r24nc4 w2th th4 48tant h23tor2cal wr2t2ng 2n In52a 23 gall2ng an5
523gu3t2ng. o3t o7 th4m 3u774r 7rom 34r2ou3 523tort2on o7 7act3 an5 tra943ty o7 truth. Error3 o7
comm2332on an5 om2332on ha94 644n ma54 w2l7ully or oth4rw234. :anton 3uppr4332on o7 7act3*
unn4c433ary r4a52ng 64tw44n th4 l24n3 an5 o634r92ng con3p2racy o7 32l4nc4 2n th4 ca34 o7 th4
h23tory o7 Bahu;an3 ar4 th4 ca343 o7 h23tor2cal 523tort2on. Thu3 w4 48p4r24nc4 a h23tor2cal
6lackout at th4 han53 o7 th4 3o-call45 l4arn45 3cholar3 2n th4 724l5 o7 h23tor2cal wr2t2ng3 2n
In52a.
NEED FOR NEW HISTORY
In 7act th4 h23tory o7 th23 lan5 23 th4 h23tory o7 th4 a6or2g2n43 o7 In52a. Th4y ar4 th4 p4opl4 who
march45 along w2th h23tory nurtur2ng th4 3am4. A3 th4 or2g2nal rul4r3 o7 th23 country w4 ha5 a
h23tory to 64 prou5 o7. $n7ortunat4ly w4 ar4 not 7ully awar4 o7 our pa3t h23tory 5u4 to th4 ag4-
long 3uppr4332on an5 oppr4332on 2mpo345 on u3 6y th4 Aryan Manuwadi oppr433or3.
Th4y 543troy45 our h23tory an5 7a6r2cat45 a n4w h23tory o7 th42r own to prolong th42r
oppr433294 rul4 through a proc433 o7 m2n5 man2pulat2on an5 6ra2n wa3h2ng. 'r. B.R.
Am645kar ha5 r2ghtly o634r945:
<I7 you want to 543troy a 3oc24ty* 543troy 2t3 h23tory an5 th4 3oc24ty w2ll g4t 543troy45
automat2cally=.
Th23 23 what 48actly happ4n45 to u3. H4nc4 w4 ha94 to r4con3truct our h23tory po32ng a 3494r4
chall4ng4 to th4 manuvadi ro664r3 who loot45 th4 tr4a3ury o7 our gol54n h23tory. :4 ha94 to
r4ga2n our h23tory* th4 h23tory o7 th4 p4opl4* 6y th4 p4opl4 an5 7or th4 p4opl4 7or th4 w4l7ar4 o7
all.
It 3houl5 al3o 64 not45 that a 3oc24ty wh2ch ha3 no h23tory cannot rul4. Th23 23 64cau34 2t 23 th4
h23tory wh2ch g2943 2n3p2rat2on. In3p2rat2on l4a53 to awak4n2ng an5 awak4n2ng pa943 th4 way
7or th2nk2ng. Th2nk2ng g2943 3tr4ngth an5 3tr4ngth pro5uc43 pow4r. An5 ult2mat4ly 2t 23 pow4r
that mak43 u3 th4 rul4r3 o7 our country. H4nc4 th4 n445 7or n4w h23tory 7or n4w In52a.
Tru4 h23tory t4ll3 u3 that th4 Aryan3 cam4 a3 con>u4ror3* 6rutally 543troy45 our In5u3 ,all4y
"292l2?at2on an5 ma54 u3 th4 Dasus or 3la943. Th4 9452c l2t4ratur4 cl4arly pro94 th23 6ut th4
manuvadis ha94 4cl2p345 th23 h23tory an5 ma54 u3 64l2494 that our In5u3 cultur4 ha5 644n
543troy45 6y natural calam2t243. Th4n up to th4 or2g2n o7 Bu5h23m th434 oppr433or3 ha5
43ta6l23h45 a r42gn o7 t4rror w2th th4 Brahm2n2cal Soc2al Or54r @BSOA ma2nta2n45 6y yagas
an5 yajnas. All human r2ght3 w4r4 92olat45 6y 2ntro5uc2ng r2g25 ca3t4 rul43 l2k4 Manusmriti a5
oth4r 2nhuman law co543. E94n 5ur2ng th23 p4r2o5 o7 3494r4 3uppr4332on th4r4 w4r4 pow4r7ul
r4323tanc4 mo94m4nt3 42th4r 2n th4 pol2t2cal or 254olog2cal 7orm. Th4 254olog2cal chall4ng4
po345 6y &ap2la* +o3hala* &atyayana* &ana5a an5 many oth4r3 ar4 th4 3tr2k2ng 48ampl43.
or4o94r th4 /- janapadas 2n !orth In52a ha5 po345 a pol2t2cal chall4ng4 to th4 Brahm2n2cal
Soc2al Or54r.
Bu5h23m un54r A3oka l264rat45 th4 Bahu;an3 7rom th4 yok4 o7 Aryan23at2on an5 2naugurat45 a
n4w 4ra o7 dharmavijaya 2n3t4a5 o7 th4 Digvijaya o7 Brahm2n23m.
#$DHIS% DESTROYED #Y #&S&O&
Th4n up to th4 t2m4 o7 )u3hyam2tra th4 Bahu;an3 coul5 3u3ta2n th4 n4w h23tory 2naugurat45 6y
Bu5ha an5 ma2nta2n45 6y A3oka. Th4 tr4ach4rou3 54453 o7 th4 Manuvadi )u3hyam2tra pa945
th4 way 7or th4 r4929al o7 th4 BSO. Bu5h23m wa3 6rutally 543troy45 6y th4 Hindutva 7orc43
w2th th4 h4lp o7 th42r 3toog43.
Th4 Bu5h23t3 w4r4 tortur45* mur54r45 an5 th4y w4r4 54pr2945 o7 th42r prop4rty an5 m4an3 o7
l294l2hoo5 an5 w4r4 7orc45 to l4a5 a l274 o7 543t2tut2on an5 utt4r 3la94ry. Bu5h23t monk3 w4r4
42th4r k2ll45 or th4y ran away to !4pal* T264t* Bhutan* Burma an5 "4ylon. In or54r to 3u3ta2n
th23 BSO 7a6r2cat45 n4w h23tory 7or th42r n4w In52a @th4 ag4 o7 th4 +upta3A through th4
puranas* 4p2c3* srutis an5 smritis. To5ay th4 BSO 23 5o2ng th4 3am4 543truct294 work aga2n3t
u3l2m3 an5 "hr23t2an3.
#oth Isla' and (hristianit" are liberating religions for #ahujans& We #ahujans had
ado)ted different )aths for our e'anci)ation fro' the clutches of #rah'inical 'asters&
Our )aths 'a" be different but we belong to the sa'e Dra*idian stoc! ha*ing ethnic
blood relation& This *ital as)ect of our histor" is to be highlighted and )ro)agated against
the #rah'inical )olic" of di*ide and rule& This historical unit" is essential for the
e')ower'ent of India&
H$%#$+ OF ,$NITY IN DI-ERSITY.
Th4 much pu6l2c2345 <un2ty 2n 5294r32ty= th4ory o7 th4 BSO ha3 4cl2p345 our r4al 4thn2c an5
cultural un2ty. Th4y 3ay that 2n 3p2t4 o7 th4 l2ngu23t2c* 3oc2al an5 cultural 5294r32ty th4r4 23 an
un54r curr4nt o7 un2ty. Th23 23 noth2ng 6ut an art272c2al un2ty 2mpo345 on th4 Bahu;an3 6y th4
BSO through th4 2n3t2tut2on o7 ca3t4 3y3t4m
Though the #rah'ins for' a 'icro/'inorit" we see their )resence in all the states fro'
0ash'ir to 0an"a!u'ari& It was the forefathers of these #rah'ins who ensla*ed us
under casteis' su))ressing the di*erse nationalities of the #ahujans&
From &a3hm2r to &anyakumar2 th4y coul5 2ntro5uc4 a un27orm 3y3t4m o7 3la94ry an5
ma2nta2n45 th4 3am4 7or c4ntur243 tog4th4r. It wa3 th23 3la94ry wh2ch wa3 act2ng a3 th4 <un2ty
2n 5294r32ty=.
IS12% (H211EN+ES #R2H%INS
"hr23t2an2ty* I3lam an5 oth4r r49olut2onary mo94m4nt3 o7 th4 Bahu;an3 6om6ar545 th23 3la94ry
or th4 3o-call45 un2ty 54ca543 6ack. But w4 3t2ll 744l pr254 2n th4 Brahm2n2cal 3logan <un2ty 2n
5294r32ty=. Th4 tru4 un2ty 2n our 5294r32ty woul5 com4 out only w2th th4 n4w h23tory.
A7t4r th4 ag4 o7 th4 +upta3* wh2ch w2tn43345 th4 r4929al o7 Brahm2n23m an5 th42r 3o-call45
+ol54n Ag4* a n4w 4ra w2th a n4w h23tory wa3 2naugurat45 6y th4 '4lh2 Sultan3 wh2ch wa3
7urth4r ma2nta2n45 6y th4 ughal rul4r3. 'ur2ng th23 t2m4 I3lam po345 a gr4at chall4ng4 to th4
BSO. Jihadi I3lam 525 not comprom234 w2th th4 manuvadis. Th4 proc433 wh2ch 23 7on5ly
call45 a332m2lat2on proc433 6y th4 manuvadis 7a2l45 7or th4 72r3t t2m4 2n th4 h23tory o7 In52a
647or4 I3lam. A3 a r4l2g2on o7 hatr45 an5 48plo2tat2on* H2n5u23m 3ur92945 throughout th4 ag43
6y h2;ack2ng an5 Aryan232ng 2t3 pow4r7ul oppon4nt3. Th23 23 what 23 call45 a332m2lat294
pot4nt2al2ty o7 th4 BSO. Actually 2t wa3 n42th4r a332m2lat4 nor pot4nt2al2ty 6ut a 32mpl4 m4tho5
o7 k2ll2ng th4 oppon4nt3 o7 H2n5u3. It a332m2lat45 th4 Bu5ha an5 ma54 h2m th4 n2nth avatar.
Al3o tak4 not4 that 2n th4 Valmiki Ramayana* Rama call3 Bu5ha a th247. Brahm2n23m tr245 to
h2;ack ohamm45 an5 I3lam through Allo-upanishad an5 Bhavishya Purana.
3INN2H O44OSED 42RTITION
Th4 udra Sh29a;2 ha3 644n Hinduis!d. E77ort3 ar4 go2ng on to Hinduis! 'r. Am645kar*
!arayana +uru* Ayyankal2 an5 oth4r r49olut2onar243.
It was this failure of the #SO before Isla' that constrained the' to annihilate Isla'
through false )ro)aganda and distortion of histor"&
Th4 Al2garh mo94m4nt* (2nnah* th4 u3l2m #4agu4* Ba6r2 a3;25 B all th434 w4r4 54p2ct45
a3 3ym6ol3 o7 communal23m an5 ant2-nat2onal 4l4m4nt3. It wa3 ,.'. Sa9arkar who 72r3t
propoun545 th4 two-nat2on th4ory 2n /.1C 2n h23 6ook Hindutva. But (2nnah 23 6lam45 7or th4
part2t2on o7 In52a 6y th4 manuvadi h23tor2an3. E94n 2n /.40 (2nnah 3a25 <th4 two nat2on3 2n
In52a @H2n5u3 an5 u3l2m3A who 6oth mu3t 3har4 th4 go94rnanc4 o7 th42r common
moth4rlan5=. Th4 u34 o7 th4 wor53 <3har4= an5 <common moth4rlan5= 3how3 that (2nnah 525
not th2nk o7 529232on o7 th4 country at that t2m4. All th434 a3p4ct3 ar4 to 64 6rought to l2ght 2n
our n4w h23tory 7or n4w In52a.
%2R5IST %IS(HIEF
Th4 3o-call45 mar823t h23tor2an3 ha94 play45 much ha9oc 2n th4 h23tor2cal 2nt4rpr4tat2on. For
th4m 4conom2c 32tuat2on 23 th4 only 7actor that moul53 human l274 an5 c292l2?at2on. But ar8
an5 Eng4l3 5o not appro94 o7 th4 o94r 4mpha323 g294n to 4conom2c 7actor3. To >uot4 Eng4l3:
<Accor52ng to mat4r2al23t conc4pt2on o7 h23tory th4 ult2mat4 54t4rm2n2ng 4l4m4nt 2n h23tory 23
th4 pro5uct2on an5 r4pro5uct2on o7 r4al l274. or4 than th23 n42th4r ar8 nor I ha94 494r
a334rt45. H4nc4 27 3om46o5y tw23t3 th23 2nto 3ay2ng that th4 4conom2c 4l4m4nt 23 th4 only
54t4rm2n2ng on4* h4 tran37orm3 that proport2on 2nto a m4an2ngl433* a63tract* 34n34l433 phra34=.
But our 3o-call45 mar823t wr2t4r3 ha94 pro5uc45 ama?2ng ru6623h 6y th4 m232nt4rpr4tat2on o7
h23tor2cal 7act3. Eng4l3 ha3 proh262t45 2t3 appl2cat2on to manD3 3p2r2tual pur3u2t3* ca3t4* r4l2g2on*
ph2lo3ophy 4tc. But our cont4mporary manuvadi mar823t ar4 not pr4par45 to l23t4n to th434
3an4 wor53.
($NNIN+ #R2H%IN E&%&S&
Only you n445 r4a5 th4 h23tor2cal work3 o7 E..S. !am6oothr2pa5 to r4al2?4 th4 tr4m4n5ou3
harm h4 ha3 5on4 to h23tory. H23 6ook3 "#!ralam-Malayalikalud! Mathru$humi* #!rala "
%!st!rday& 'oday ( 'omorrow* )ational *u!stion in #!rala 4tc. h4lp u3 to un54r3tan5 how
mat4r2al23t conc4pt2on 23 u345 to m232nt4rpr4t In52an h23tory an5 &4rala 3oc24ty. H4 w4nt to th4
48t4nt o7 3ay2ng that ca3t4 3y3t4m 23 a 32gn272cant contr26ut2on ma54 6y th4 Aryan Brahm2n3
an5 2t wa3 th4 ca3t4 3y3t4m wh2ch pa945 th4 way 7or th4 5494lopm4nt o7 th4 mo54rn &4rala
cultur4. H4 al3o 3ay3 that th4 &4ral2t43 3houl5 64 prou5 o7 th23 Brahm2n2cal ca3t4 3y3t4m.
-i*e!ananda had re'ar!ed that 0erala was a lunatic as"lu' because of the rigid caste
s"ste' )re*ailed under the )atronage of the #rah'ins and Nairs&
!o won54r 27 th4 lunat2c a3ylum o7 ,294kanan5a 64com43 a Dharmarajya 2n th4 mar82an
h23tory o7 th4 cunn2ng Brahm2n E..S. :h4r4 7act3 ar4 a634nt h4 cr4at43 th4m w2th th4 h4lp o7
a33um45 mo54l3 wh4r4 7act3 ar4 pr434nt h4 2gnor43 th4m* 27 th4y 5o not 72t 2n th4 mo54l3.
%2R5IS% HIND$ISED
Accor52ng to ar8 th4 rul4 o7 prol4tar2at can 64 atta2n45 only 6y th4 7orc26l4 o94rthrow o7 all
4823t2ng 3oc2al con52t2on3 @2n In52a 2t 23 th4 BSOA through a prol4tar2an mo94m4nt. Th4
Brahm2n3 w4r4 n42th4r th4 prol4tar2at nor 7orm45 th4 low43t 3tratum o7 In52an 3oc24ty. Th4
5octr2n4 o7 ar8 4ncourag45 th4 prol4tar2at mo94m4nt to prot4ct th4 2nt4r43t o7 that cla33 an5
7orc26l4 o94rthrow o7 th4 rul2ng cla33 2nto th4 a2r. "ommun23m 54clar43: <#4t th4 rul2ng cla33
tr4m6l4 at th4 commun23t2c r49olut2on=* 6ut th4 p34u5o-mar823t3 2n In52a put 2t 2n th4 r494r34
or54r an5 54clar45: <#4t th4 work2ng cla33 tr4m6l4 at th4 Brahm2n2c count4r r49olut2on=. Th23
23 what w4 344 to5ay 2n :43t B4ngal* &4rala an5 oth4r part3 o7 In52a.
The Manuvadis beca'e 'ar6ist onl" to hijac! 'ar6is' and hinduise the doctrine
through sans!ritisation&
Th4y 64cam4 mar823t3 to r4al2?4 two goal3. @/A Th4y thr4at4n45 th4 Br2t23h author2ty w2th a
pro3p4ct o7 prol4tar2an r49olut2on to 6arga2n 7or 4arly tran374r o7 pow4r. @1A Th4y 4n54a9or45
to 5294rt an5 5amag4 th4 par25ly grow2ng r49olut2onary mo94m4nt o7 th4 3uppr43345 cla3343 o7
In52a un54r th4 l4a54r3h2p o7 'r. Am645kar* E.,.R* Sr44 !arayana +uru an5 many oth4r3. Th4
l4a54r3 h2;ack45 an5 compl4t4ly hinduis!d mar823m 647or4 th4 pro5uc4r cla33 cam4 to know
a6out 2t. :4 3houl5 not4 that mar823m can 64 u345 a3 an 4774ct294 tool to analy34 th4 BSO a3
ar8 h2m34l7 ha3 48po345 th4 natur4 o7 H2n5u23m a3 an 4ng2n4 o7 tyranny.
It can al3o 64 not45 that th4 manuvadi mar823t3 ha94 7a2l45 to un54r3tan5 &arl ar8 3tat4m4nt
that In52a ha5 no h23tory. For ar8 th4r4 can 64 no h23tory w2thout cla33 3truggl4 an5 that 23
why In52a w2thout cla33 3truggl4 23 w2thout h23tory too. But 'r. Am645kar ha3 48pla2n45 th23
924w o7 ar8 3ay2ng that In52an h23tory ha3 644n a 3truggl4 64tw44n Bu5h23m an5
Brahm2n23m. Th23 con72rm3 th4 mar82an 924w that 2n pr4-cap2tal 3oc2al 3y3t4m3 cla33 3truggl4
may tak4 42th4r pol2t2cal or 254olog2cal 7orm. Th23 cla33 3truggl4 2n th4 In52an cont48t wa3
p4rhap3 mut45 an5 unr4cor545 5ur2ng th4 94ry long 2n7lu4nc4 o7 Brahm2n2cal 3upr4macy. Th23
32gn272cant a3p4ct 3houl5 64 4luc25at45 2n our n4w h23tory 7or n4w In52a.
INDE4ENDEN(E %20ES #R2H%IN 2S R$1ER
E94rywh4r4 2n th4 worl5 th4 4n3la945 p4opl4 coul5 w2n 7r445om 7rom th4 7or42gn yok4 2n a
72n4 morn2ng. But In52a won 7r445om at m25n2ght wh4n th4 ma3343 w4r4 a3l44p. !494rth4l433
th4 rul2ng cla33 wa3 awak4 an5 al4rt an5 won th4 7r445om 7rom th4 Br2t23h. Actually 2t wa3 not
a proc433 o7 w2n2ng 7r445om 6ut tran374r o7 pow4r 7rom th4 Br2t23h to th4 In52an rul2ng cla33.
In 4774ct 2t wa3 not a war o7 2n54p4n54nc4 6ut a war o7 54p4n54nt3 @th4 rul2ng cla33 o7 In52aA.
Th4 tru4 h23tory t4ll3 u3 that th4 Bahu;an3* th4 or2g2nal 2nha62tant3 o7 In52a* ha5 644n th4 r4al
rul4r3 o7 th23 country. Th4 BSO 4n3la945 th4m u3urp45 pow4r an5 64cam4 th42r ma3t4r3. It wa3
un54r th23 c2rcum3tanc4 that In52a wa3 6rought un54r :43t4rn 2mp4r2al23m. H4r4 ar234 a
r4l49ant >u43t2on* who lo3t 2n54p4n54nc4 un54r :43t4rn 2mp4r2al23mE Th4 tra52t2onal rul2ng
cla33 or th42r 3la943* th4 Bahu;an3E Th4 3la94 cla33 ha5 alr4a5y lo3t th42r 7r445om 647or4 th4
com2ng o7 th4 7or42gn ma3t4r3* un54r th4 2n52g4nou3 manuvadi rul4r3. H4nc4 2t wa3 th434
manuvadi ma3t4r3 who lo3t 7r445om un54r th4 Br2t23h rul4. :4 ha5 noth2ng to lo34 6ut th4
3hackl43 pr434nt45 6y th4 oppr433or3. Th434 oppr433or3 64cam4 goo5 34r9ant3 o7 th42r Br2t23h
ma3t4r3.
HISTORY DISTORTED
Our gr4at 6roth4r ,TR ha3 taught u3 that th4 Brahm2n3 ar4 goo5 34r9ant3 6ut 6a5 ma3t4r3. To
th4 Br2t23h th4y w4r4 goo5 34r9ant3 an5 to th4 Bahu;an3 th4y ar4 6a5 ma3t4r3. It wa3 to th434
<34r9ant3 o7 In52a= that th4 pow4r wa3 tran374rr45 at m25n2ght on Aug./F* /.4G. In th4 pr4t48t
o7 54mocracy th4y ma2nta2n45 ar23tocracy an5 ol2garchy through m2n5 man2pulat2on o7 th4
2ll2t4rat4 ma3343 o7 In52a.
In th4 h23tory 7a6r2cat45 6y th4 manuvadis th4 mo94m4nt3 an5 494nt3 conn4ct45 w2th th4 3o-
call45 upp4r ca3t43 ar4 54p2ct45 a3 nat2onal h23tory. An5 th4 mo94m4nt3 an5 494nt3 2n2t2at45 6y
th4 Bahu;an3 ar4 54p2ct45 a3 ca3t4 mo94m4nt3 o7 narrow outlook.
To our children leaders li!e Da"ananda Saraswati7 Tila!7 Rajara' %ohan Ro"7 4atel7
+andhi and Nehru are national leaders& #ut re*olutionar" leaders li!e 4hule7 Dr&
2'bed!ar7 Sir Sa"ed 2h'ad 0han7 Sree Nara"ana +uru7 2""an!ali and E-R are
regional leaders&
Th4 3oc2al r49olut2on o7 gr4at magn2tu54 that occurr45 2n &4rala wa3 n494r 344n a3 a part o7
nat2onal h23tory. A 3oc2al r49olut2on wa3 34t 2n mot2on 6y Sr44 !arayana +uru an5 th4 gr4at
alayalam po4t* &umaran A3an. Th23 mo94m4nt 4l4ctr27245 not only th4 3uppr43345 ma3343
6ut al3o th4 upp4r 3trata o7 th4 3oc24ty an5 6rought a6out a total r49olut2on 2n &4rala.
WHY #RITISH 8$IT INDI2
Th23 gr4at h23tor2cal proc433 ha5 r49olut2on2?45 th4 l274 o7 a larg4r num64r o7 p4opl4 than th4
com62n45 7orc43 o7 Brahmo Sama;* Arya Sama; an5 oth4r organ2?at2on3 coul5 4774ct on p4opl4
all o94r In52a. S2m2lar 2n3tanc43 can 64 54r2945 7rom th4 h23tory o7 oth4r 3tat43 al3o. It 23
n445l433 to 3ay that only a n4w h23tory can 5o ;u3t2c4 to th434 n4gl4ct45 chapt4r3 o7 gr4at
magn2tu54.
R4gar52ng 7r445om 3truggl4 or th4 3o-call45 war o7 2n54p4n54nc4* 2t ha3 644n 64l24945 that th4
Br2t23h 54c2545 to >u2t In52a 32nc4 th4y w4r4 3car45 o7 th4 gandhian satyagraha mo94m4nt. A
cr2t2cal 3tu5y o7 th4 war o7 54p4n54nt3 woul5 pro94 that 2t wa3 not th4 satyagraha or th4
pa33294 r4323tanc4 2n2t2at45 6y .&. +an5h2 that 7orc45 th4 Br2t23h to >u2t In52a.
In 7act 2t wa3 th4 S4con5 :orl5 :ar wh2ch cam4 to an 4n5 2n /.4F that pr4par45 th4 groun5
7or th4 w2th5rawal o7 th4 Br2t23h. In 4774ct th4 satyagraha mo94m4nt 54lay45 th4 ach2494m4nt
o7 7r445om wh2ch coul5 ha94 644n ach24945 much 4arl24r 6y Su6ha3h "han5ra Bo34 an5 oth4r
r49olut2onary l4a54r3 o7 th4 7r445om mo94m4nt.
S$#H2S #OSE ST2##ED IN THE #2(0
Su6ha3h ha5 r4al2?45 that 2t wa3 th4 m2l2tary 7orc4 o7 th4 Br2t23h that 4na6l45 th4m to 3u3ta2n
th42r 2mp4r2al pol2c243 2n In52a. That 23 why h4 organ2?45 th4 In52an !at2onal Army an5 3ought
th4 h4lp o7 (apan an5 oth4r nat2on3 wh2ch w4r4 72ght2ng aga2n3t th4 Br2t23h. But +an5h2 an5
!4hru 3ta6645 h2m 2n th4 6ack an5 h4 wa3 7orc45 to l4a94 In52a 6rok4n h4art45. E94n to5ay
th4 +o9t. o7 In52a 23 r4luctant to han5 o94r th4 con7254nt2al r4port3 r4gar52ng th4 523app4aranc4
o7 Bo34 to th4 comm2332on o7 4n>u2ry.
It should also be noted tat +andhi coo)erated with the #ritish authorities during the first
and second world wars and had won awards and titles fro' the #ritishers& In South
2frica7 he joined the #ritish ar'" and obtained the 'ilitar" ran! of Sergeant/%ajor&
H4 took part 2n th4 Bo4r an5 Hulu war3 aga2n3t th4 Black3 6y 34r92ng th4 Br2t23h army. @,.T.
Ra;3h4kar* +hy ,ods! #ill!d ,andhi-* 'SA-/..GA.
+2NDHI2N H$%#$+
Th23 +an5h2an hum6ug 3houl5 64 r494al45 to pro94 that +an5h2 wa3 not a mahatma 2n th4
3tr2ct 34n34 o7 th4 t4rm. +an5h2 oppo345 all th4 mo94m4nt3 7or 3oc2al 4>ual2ty an5 ;u3t2c4.
+an5h2D3 <)oona )act=* 7a3t-unto 54ath wa3 noth2ng 6ut a 54clarat2on o7 war aga2n3t th4
$ntoucha6l43 an5 not aga2n3t untoucha62l2ty. H4 h4lp45 h2t th4 la3t na2l on th4 co772n o7 th4
$ntoucha6l43D 7utur4. That 23 why 'r. Am645kar 54clar45 that +an5h2 a3 th4 En4my !o./ o7
th4 'al2t3.
+andhi cannot be a mahatma because he brought no transfor'ation in the li*es of the
de)ri*ed and the dehu'ani9ed& His salt satyagraha is included in all the histor"
te6tboo!s but the ,4oona 4act. fast unto death is being cunningl" e6cluded fro' the
boo!s gi*en to our children& This should be e6)osed in our new histor" for new India&
(H2N+E N2TION21 2NTHE%
In th23 cont48t o7 nat2onal23m an5 7r445om 3truggl4 w4 ha94 to r4wr2t4 th4 nat2onal anth4m
wh2ch 23 n42th4r nat2onal nor anth4m. Th4 Janaganamana an5 th4 Bharat Bhagyavidhata
cl4arly 2n52cat4 that 2t r474rr45 to +4org4-,. Th4 Vand! Mataram or2g2nat45 2n an ant2-u3l2m
6ackgroun5 ha3 al3o 64com4 ant2-nat2onal. Our n4w In52a w2ll 3ummar2ly r4;4ct 3uch 7anat2c
an5 un54mocrat2c Hindutva l2t4ratur4.
Th4 ma;or part o7 th4 a9a2la6l4 h23tory o7 In52a 23 th4 h23tory o7 th4 upp4r ca3t43* 6y th4 upp4r
ca3t43 an5 7or th4 upp4r ca3t43. Th23 3houl5 64 chang45 2nto th4 h23tory o7 th4 p4opl4* 6y th4
p4opl4 an5 7or th4 p4opl4. Th23 ta3k 23 to 64 un54rtak4n 6y th4 45ucat45 an5 4nl2ght4n45
Bahu;an3 o7 th4 country. :4 n445 3oc2al 4ng2n44r3 to 6u2l5 a n4w In52a* th4 In52a o7 th4
2n52g4nou3 p4opl4.
Our 3truggl4 7or 3oc2al ;u3t2c4 an5 4>ual2ty 7a2l3 ma2nly 64cau34 o7 th4 7act that w4 ar4 not 7ully
awar4 o7 th4 h23tory o7 3oc2al 2n;u3t2c4 5on4 to u3. To know th4 h23tory o7 3oc2al 2n;u3t2c4 w4
3houl5 3tu5y th4 3oc2al h23tory o7 our country wh2ch 23 642ng cunn2ngly 4cl2p345 6y th4 p34u5o
h23tor2an3 o7 th4 BSO. A3 th4 3oc2al h23tory r4ma2n3 h2554n w4 7a2l to r4al2?4 th4 much awa2t45
un2ty o7 th4 Bahu;an3 an5 th4 m2nor2t243. #4t u3 mo94 han5 2n han5 to know our pa3t an5 th4
pr434nt to 3hap4 a gol54n 7utur4 through a cultural r49olut2on. H4nc4 th4 n445 7or a n4w
h23tory 7or n4w In52a.
IIIIIIIIIIIIIIII
The author is a noted historian and an old 'e'ber of the D- fa'il"& The article needs
serious discussion for which it needs to be translated to regional languages& #oth the
author and the Editor will be too glad to )artici)ate in an" histor" conference& #rother
S&0& #iswas of Delhi 'ust re*i*e the Dalit Histor" (onference EDITOR of DV
http://www.daitvoi!e.org/Tempates/"an#a$%%&/arti!es.htm