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
