Remembrance of King Mahabali

The modern people of Kerala, a Southern state of India, celebrate the legend of King Mahabali who it is believed, was the Emperor of Bharatavarsha in pre-ancient times, several eons ago. The biggest festival of Kerala is Onam, celebrated in the remembrance of King Mahabali. Mahabali was described in ancient Indian texts as belonging to the Asura clan of Kings.

                              Relationship between the Asuras and Bhargavas

Small pockets of Asura regions existed in Northern India and regions beyond the Himalayas as well. Vrishaparvan, was a famous Asura King. The founder of the Puru dynasty of kings in North India (described in the epic Mahabharata as the forefather of the Pandavas and Kauravas), viz King Puru, was the son of Sarmishta, the daughter of King Vrishaparvan. Vrishaparvan's priest was the sage Sukra, (alias Usanus), who was a Bhargava (the son or a descendant of the sage Bhrigu.) Often, the Asura Kings chose sages in the line of Bhrigu as their priest, whereas the Devas chose sages in the line of Brihaspati or Angiras, as their priests. Mahabali was yet another king whose priest also was named Sukra, in the line of Bhrigu.

                                                 The role of Vamana

The legend of Vamana coming and disrupting the sacrifice of Mahabali is as follows:- Vamana (meaning a dwarf-bodied man), who was a small Brahmin Boy, came and requested of the King Mahabali, three feet of land as alms, for his daily use and for practicing his daily ceremonial customs. Mahabali agreed to it, in spite of the warning by the Bhargava Sukra, his priest. Vamana, after getting the consent of the King, started to measure the three feet of land he wanted. But prior to that, he grew in size to unimaginably large and seemingly infinite proportions, and then he measured the land he wanted in just two steps - the first covering all the Heavenly planets, and the second taking up all the Mortal planets, and therefore in effect, covered the whole of Mahabali's Kingdom. Upon Mahabali's own request, (so as to be able to fulfill his given promise of three feet of land), Vamana placed his third step on the head of Mahabali and sent him to the netherworld. Vamana also gave Mahabali a boon, that his subjects and everybody else in all the ages to come, would always remember him as a great, virtuous and true King forever, and that every year he would be able to come and see them. It is to supposedly commemorate his arrival every year that the festival of Onam is celebrated.
In terms of modern scholarship, and according to the existing line of thinking with regard to recorded Indian History, this legend can be interpreted as follows. Vamana represents the arrival of a new foreign tribe into the Kingdom of Mahabali. Since Vamana was described as the son of Sage Kashyapa this new tribe could be the Kashyapa tribe. They asked the King for a small piece of land for their settling in his Kingdom. The King consented to it, in spite of the warning of his priest, the Bhargava Sukra. The Bhargavas were already aware of the Kashyapas as another priest-class but as having adherence to the Deva group of beings. The consequence of this consent by Mahabali was that the Kashyapas, starting from their small settlement permitted for occupation by the King, spread throughout the Kingdom of Mahabali and finally overthrew him or his Dynasty from his Kingship. Mahabali was later forgotten and existed only in the minds of his loyal subjects as a great King.

                                                                        Chēra dynasty


Chēra dynasty, ruling from before the Sangam Age (3rd century BC — 3rd century AD) until the 12th century AD, is one of the most ancient ruling dynasties in India. Together with the Chōlas and the Pāndyas, they formed the three principal warring southern kingdoms in the early centuries of the Common Era known collectively as Three Crowned Kings. They are also referred to as Keralaputras in Sanskrit(sons of Kerala) or Cheraman, short form of Cherathalamakan.
During the time of Mauryas in northern India (c. 4th century BC — 3rd century BC) the Cheras (along with the Pandyas and the Cholas) were in a late megalithic phase on the western coast of ancient Tamil land. The cultural exchange with the northern India and the flourishing trade with the Roman Empire later contributed to the state formation. The kingdom, at its zenith, spread over most of the modern day Kerala and Coimbatore, Salem and Dharmapuri districts of modern day Tamil Nadu. Some records suggest the possible annexation of Nagapattanam (southern part) and Thiruvarur districts of Tamil Nadu.^[1]
The Cheras were in continuous conflict with neighboring Cholas and Pandyas. Some Chera rules are said to have defeated the combined armies of the Pandyas and the Cholas and their ally states. They also made battles with the Kadambās of Banavasi and the "Yavanas" (Romans) on the Indian coast.
The Tamil poetic collection called Sangam literature describes a long line of Chera rulers. It records the names of the kings and the princes, and of the court poets who extolled them. Uthiyan Cheralathan, Nedum Cheralathan, Palyani Sel Kelu Kuttuvan, Narmudi Cheral, Selva Kadumko Valiathan, Senguttuvan Chera, Perum Cheral Irumporai, Illam Cheral Irumporai are some of the rulers referred in the Sangam poems. Senguttuvan Chera, the most celebrated and powerful Chera king is famous for the legends surrounding Kannagi, the heroine of the legendary Tamil epic Silapathikaram.^[2]
After second century AD, the Chera power decayed rapidly with the decline of the lucrative trade with the Romans.^[3] The domination of first Chera dynasty lasted till circa 5th century AD.
The Later Cheras ruled from the 9th century. Little is known about the Cheras between the two dynasties. The second dynasty, Kulasekharas ruled from a city on the banks of River Periyar called Mahodayapuram (Kodungallur).^[4] Though never, regained the old status in the Peninsula, Kulasekharas fought numerous wars with their powerful neighbors and diminished to history in 12th century as a result of continuous Chola and Rashtrakuta invasions.
The Chera Kingdom owed its importance to the trade with the Romans. The geographical advantages, like the abundance of black pepper and other spices, the navigability of the rivers connecting the high mountains with the Arabian sea and the discovery of favourable trade winds which carried sailing ships directly from the Arabian coast to Chera Kingdom in less than forty days, combined to produce a veritable boom in Cheras's foreign trade. Muziris, the famous sea port with two Roman regiments,^[3] was in the Chera kingdom and throughout the reign of the Cheras, trade continued to bring prosperity to their kingdom, with spices, ivory, timber, pearls and gems being exported to the Middle East and to southern Europe.^[3]

           Kerala – A Historical Perspective

Like the history of many other provinces of India, the history of Kerala is also unique in many ways. Because of its unique geographical position, it staged the meeting place for many types of people, many religions many ideas and ideologies. Travelers, merchants & rulers - people of various profiles visited and influenced the history of Kerala. History of Kerala is the story of the growth of a complex and sheltered society with Indian outlook and open to West-Asian influence.
The earliest people of Kerala were believed to be Megalith builders aged between 10th Century BC and 5th Century AD. Their language was most probably was an archaic form of Tamil. They built burial moments similar to megalithic monuments in West Asia and Europe including Menhirs, Rock cut chambers, dolmens with port hole cists, stone circles and specifically hat stones (Toppikallus), which were peculiar to Kerala.
Jainism was brought to Kerala during the period of Chandra Guptha mourya. The evidence of their presence in Kerala is the fact that some Hindu temples of today were originally Jain temples, the deites of some of the hindu temples like Kudalmanikkam Temple near Irinjalakuda is believed to be Jain saints originally.
During the period of Asoka, Bhudhists came to Kerala and established their temples and monasteries in different parts of the country. The following Hindu temples are believed to be once Buddhist shrines: the Vadakkunnathan Temple of Trichur, the Kurumba Bhagavathi Temple of Cranganore, and the Durga Temple at Paruvasseri near Trichur. A large number of Buddha-images have been discovered in the coastal districts of Alleppey and Quilon; the most important Buddha-image is the famous Karumati Kuttan near Ambalappuzha.
The first lighted period in Kerala History in called the Sangam Age (1-500 AD.) Collections of poems like Purananuru, Akananuru, Silappathikaram and Manimekhalai by poets like Paramer, Kapilar, Gautamanar, mamulanar and poetess Avvaiyar. The Sangam poems were secular. The poems give us information about the Chera kulas like Utiyam, Neducheralathan and Chenkuttawan. Their capital was vanchi (muziris), which was an important trading centre with Rome. There were harbours of Naura near Kannur, Tyndis near Quilandy, and Bacare near Alappuzha which were also trading with Rome and Palakkad pass (churam) facilitated migration and trade. The contact with Romans might have given rise to small colonies of Jews and Syrian Christians in the chief harbour towns of Kerala. The Jews of Kochi believe that their ancestors came to the west coast of India as refugees following the destruction of Jerusalem in the first century AD The Syrian Christians claim to be the descendants of the converts of St. Thomas, one of the Apostle of Jesus Christ. The tribal society was slowly moveing towards civilization.
A silent revolution was taking place in the social system of Kerala during the last
phase of Samgam Age. Brahmins from the Karnataka region started coming to Kerala. By about the 8th century, a chain of thirty-two Brahmin settlements had come up, which eventually paved the way for the social, cultural and political separation of Kerala from the Tamil country, in due course. A large number of the settlements were in Central Kerala. The process of Brahminisation or Sanskritisation began. Temples were constructed, Nambudiri community was evolved. Sankara the exponent of Advaita (monistic) philosophy lived in the 8thC.AD. The whole of Kerala came to be covered by a network of temple centered Brahmin settlements. Under their control, these settlements had a large extend of land, number of tenants and the entailing privileges. With more advanced techniques of cultivation, sociopolitical organization and a strong sense of solidarity, the Brahmins gradually formed the elite of the society. They succeeded in raising a feudal fighting class and ordered the caste system with numerous graduations of upper, intermediate and lower classes. In due course, the consolidation of these settlements and the establishments of their ascendancy gradually led to the evolution of a new Malayalee language and a new Malayalee culture, the separate identity of Kerala was in the making.
A new dynasty called Perumal of Mahodayapuram emerged in Kerala in the 9th Century AD. The capital city of mahodaya puram was built around the temple of Tiruvanchi kulam. A major part of Kerala was brought under the control of this dynasty. Perumal was the overlord (Keraladhinatha) of Kerala. Perumal had a Nair force under him.There were rulers like Sthanu Ravivarma, Bhaskara Ravivarman and RamavarmaKulasekhara. A network of landed aristocracy was evolved in Kerala. A peculiar type of feudal relationship was evolved. Each Nadu or District had its own hereditary or nominated governor called the Naduvazhi.
Kollam,the capital of Venadu was an important harbour. In 825 AD Kollam era (Malayalam Era) came into existance. Matrilineal (Marumakkathayam) system was developed. Trade and commerce flourished. Hill products were exported to West Asia. Caste system began to develop. Sections like Panas, Pulayas, and Parayar were deprived of all privileges.
Importance was given to Sanskrit language and many Sanskrit works were written in this period Tapathi Samvaranam and Subhadra Dhamanjayam are among them. Sankara Narayana was a famous astronomer. There was progress in temple architecture-and sculpture.
Of the many Nadus, three - Venad, Kozhikode and Kolathumody - became prominent. Venad in the south with the new capital, Thiruvananthapuram grew. Samuthiris with the new capital Kozhikkode was another major kingdom. Arab contacts of Kerala are also very ancient and it is believed that Islam came to Kerala as far back as the 9th century AD. Arab and native Muslims seemed to have played an important in the development of Samuthiri kingdom. Though smaller in size other two important kingdoms were Kochi in the middle and Kolothunadu in the North. In general, Jews, Christians and Arab Muslims played an important part in the development of trade and towns.
The period from the 12thC to the beginning of 19thC is generally classified as the Middle Age in Kerala History. At the beginning of the 12th century, the cholas and pandyas attacked Kerala combined and the Chera Kingdom lost its central power. Kerala became a land of agricultural villages and each of them became under a Naduvazhi. Wars among Naduvazhis became common. Society transformed into a feudal one with a graded hierarchy, hereditary occupations and well-defined duties and responsibilities for each class of people. A new social system iof this age is the matrilineal form of inheritance. In spite of the predominantly agrarian character of society, trade and commerce flourished. Hill products from the Western Ghats carried down, by the many rivers, to the natural harbours on the Arabian Sea secured an expanding market in West Asia and Europe.
The arrival of Vasco - da gama in 1498 marked the beginning of a new era in Kerala History. This new era called Gama epoch he rated the age of colonization. The Portuguese wanted monopoly in spice trade, especially in pepper. The Portuguese demanded the expulsion of all Muslim traders. This resulted in war between the Portuguese and Samuthiris. Samuthiris naval force under the Kunjali Marakkar fought bravely against the Portuguese. The Dutch and French intervention in Kerala placed the Portuguese at disadvantage and by 1663 the Portuguese were diminished from Malabar Coast. The Dutch were prominent but later gave way to British supremacy. In 1682 the English settled Talassery and in 1694 at Anhuthengu. From these settlements they extended their influence all over Kerala. The Kingdom of Mysore led by Tippu Sulthan tried to invade Malabar but was defeated by the combined force of British and the local Kingdom. By the Treaty of Sriranga pattanam (8th March 1792) Malabar practically came under the British. The British signed treaties with rulers of Thirvithamkur and Kochi. These rulers accepted the supremacy of the British. All the early rebellions like that of Pazhassi Raja, Veluthampi, Paliath Achan and Kurichiyas against the British were crushed. All the Naduvazhies were brought under the control of the British.
The British rule in Malabar and British supremacy in Thiruvithamkur and Kochi resulted in far reaching changes in the life of Malayalis. Western education, Modern Judiciary, rule of law, new tenancy rules etc were introduced. Cash economy prevailed. The traditional society was shaken. Several vestiges of feudalism disappeared. Marthanda varma of Travancore and Sakthan Thampuran of Cochin crushed feudal aristocracy of Nairs. Kerala was on the whole undergoing a steady and gradual transformation in the 19th C. This century also witnessed the emergence of socio-religious reform movements. Sri Narayana guru, Chattampi Swamikal, Ayyankali, Vakkam Abdul Khader Moulavi, Vagbhatananda and others accelerated social reforms. Narayan Guru was the prior who campaigned against caste system, Brahmin supremacy and many social disabilities. This Renaissance in Kerala further gained momentum in the early decades of the 20th century. In this period rationalism and new trends in malayalam literature influenced the mind of the Malayalis.
Towards the close of the 19th C National movement was spreading in India. Many prominent persons worked for Indian National Congress from Kerala. G.P. Pillai, Sir. C. Sankaran Nair and Rairu Nambiar deserve mention. C. Sankaran Nair of Ottapalam was the first Malayali who president over the congress sessions. He was the president of the Amaravathi Session of the Congress in 1897. By 1919 Congress activities gained momentum in Malabar. Gandhiji's influence was increasing. Non co-operation and Khilafat movement and Salt Satyagraha fired up the national spirit in Malabar. Some of the early leaders were K. Kelappan, Muhamed Abdurahiman, K.P. Kesava Menon, and K. Madhavan Nair
Vaikkam Satyagraha, Guruvayoor Satyagraha and the ceremonial breach of the salt law strengthened the freedom movement in all parts of Kerala. In Thiruvinthamkur the nature of freedom movement was different. Their caste organizations played an important role in bringing out changes. These organizations agitated for social justice and adequate representation for backward classes in government jobs and in legislature. Slowly political organizations like the Travancore State Congress were founded. Some of the prominent leaders were TK Madhavan, C Kesavan, TM Varghese and Pattam Thanupilla. In Cochin, Prajamandalam was formed. Some important leaders were Ikkanda Warrier and Panampilly Govinda Menon.
Peasants and workers also formed their organizations. They agitated for reforms.
By 1930s a strong leftist movement emerged in Kerala. Socialism and Communism influenced many leaders and the Kerala Provincial Congress Committee was dominated by leftists were under the leadership of EM.S. Nambuthiripad and P.S. Krishnapillai. When the world war broke out the rift between the Right and the left widened.
This resulted in the formation of the Communist Party of India in Kerala in 1939. The Quit India movement in 1942 had its impact in Kerala. There was great enthusiasm among students in Malabar. In Travancore the Communist launched a violent struggle against the constitutional scheme proposed by the Diwan C.P. Ramaswamy Iyer. The Punnapra Vayalar out break in A!apuzha under the leadership of the communists was part of this patriotic struggle.
When in 1947 India became free Malabar, Kochi and Travancore also became free and became part of the India Union. The Aikya Kerala Movement under the leadership of K.P. Kesava Menon and K. Kelappan demanded and worked for the linguistic state of Kerala. The same spirit is found in the book" Keralam Malayalikalude Mathrubhumi" written by EM.S. Nambudiripad. This dream of Aikya Kerala materialized with the reorganization of States on a linguistic basis in the light of the report of the States Reorganization Commission. It was decided to add Malabar district and the Kasargod taluk of south Canara district to Travancore-Kochi and to separate the Tamil-speaking southern region of old Travancore from Travancore-Kochi for inclusion in Madras State. On